Can an Anāgāmi Regress from the Third Fruition Upon Losing the First Dhyāna?

The Yogācārabhūmi-śāstra states that even if a Sakadagami (third fruition practitioner) loses meditative concentration (dhyāna), their fruition stage does not regress. This is because the fundamental afflictions (mūlakleśa) have been eradicated and will not arise again. While branch afflictions (śākhākleśa) may still arise, the mind no longer experiences true affliction as it did before. Occasionally arising minor afflictions exist only at the conscious level (manovijñāna), not at the deep level of the mind-base (manas). They arise and vanish swiftly, not constituting true afflictions, and thus do not affect their liberating wisdom (prajñā) or their fruition stage. Fundamental afflictions determine liberating wisdom and the attainment of Nirvana. Regarding whether eradicated fundamental afflictions can re-arise, no instances are found in the Buddhist scriptures, nor encountered in real life; thus, it is uncertain, and exceptional cases cannot be ruled out.

The circumstances differ between Hinayana Sakadagami and Mahayana Sakadagami. Hinayana Sakadagamis, being primarily monastics with few responsibilities, minimal interaction with sentient beings, and relatively simple, uncontaminated environments, find it easier to maintain mental purity and meditative concentration. Their concentration is less prone to regression, and thus their fruition stage generally does not regress, though exceptions may exist. Although Sakadagamis possess the first dhyāna, they are not perpetually in samādhi; functioning within the first dhyāna is difficult. Encountering tasks requiring intense mental exertion causes headaches and vexation. Their first dhyāna is certainly present during formal sitting meditation and when deliberately maintained; it may persist or partially regress when off the seat. For instance, there is no dhyāna during sleep, and concentration diminishes during intense intellectual activity.

Can the fruition stage be maintained when dhyāna diminishes or during sleep? Certainly, it can. One does not become a Sotāpanna (first fruition), Sakadagami (second fruition), or ordinary person while asleep simply because they are a Sakadagami while awake. Therefore, temporary regression from the first dhyāna does not entail regression of the fruition stage. Sotāpannas possess the access concentration (anāgamya-samādhi), which is also easily lost, yet the Sotāpanna fruition does not regress. Seventh Ground (Saptamabhūmi) Bodhisattvas of the Mahayana also possess the access concentration, prone to regression, yet their stage (bhūmi) does not regress; they are called "non-regressing Bodhisattvas" (avaivartika-bodhisattva) and do not revert to being ordinary beings. Counterfeit Seventh Ground Bodhisattvas are not subject to regression because they never truly attained that stage.

Furthermore, although the Buddha attained Buddhahood within the fourth dhyāna, possessing all four dhyānas, eight samāpattis, and the cessation of perception and feeling (nirodha-samāpatti), He could not perpetually abide in the second dhyāna or higher. In such deep absorptions, devoid of perception and sensation, He could neither live nor liberate sentient beings. In daily life—walking, standing, sitting, lying—the Buddha could only maintain the first dhyāna. Fully liberated Arhats (ubhatobhāgavimukta) possessing the four dhyānas and eight samāpattis also cannot perpetually abide in the second dhyāna or higher; they may or may not maintain the first dhyāna during daily activities. However, not being in the four dhyānas and eight samāpattis does not mean the Buddha ceases to be the Buddha or an Arhat ceases to be an Arhat. Thus, absence from samādhi does not alter the fruition stage. Even if the Buddha taught the Dharma within the first dhyāna for a month, a year, or even a kalpa without entering higher dhyānas, His Buddhahood would never regress. The Śūraṅgama Sūtra states: "Just as smelting gold ore, once it becomes true gold, it never reverts to being ore again." This means the Buddha, having cultivated Buddhahood out of ignorance and afflictions, is forever free from ignorance and afflictions; His Buddhahood is eternally non-regressing.

Does the Sakadagami fruition regress if the first dhyāna is lost for a long time? This depends on the maintenance of wisdom and the specific conditions of body, speech, and mind. Determining fruition regression requires assessing whether fundamental afflictions manifest, whether the Bodhicitta regresses, and whether one remains unattached to worldly fame and profit—not merely based on dhyāna alone. An Arhat who disrobes and regresses from the fourth fruition does so due to a temporary, slight arising of greed and desire; later, weary of worldly life, they may re-ordain and re-attain the fourth fruition. Third and fourth fruition practitioners, having eradicated afflictions, find it impossible to live a secular life; even if they disrobe, they will return. In summary, fruition regression should be determined by the fruition virtues (guṇa). Examine whether the Sakadagami's virtues have changed, whether their thoughts and actions still align with the conduct of a Sakadagami. The result of dhyāna should be the cessation of afflictions and the arising of liberating wisdom. If this result remains unchanged and unregressed, then the fruition stage does not regress.

The third fruition (Sakadagami) stage is harder to maintain for Mahayana Bodhisattvas compared to Hinayana practitioners. This is because Bodhisattvas prioritize liberating sentient beings, interacting with many beings, handling numerous affairs, and exerting mental effort constantly. Being busy with little time for self-cultivation, dhyāna is most difficult to maintain, and regression is normal. However, First Ground (Prathamabhūmi) Bodhisattvas are non-regressing in conduct (caryāvaivartya). If a Bodhisattva's activity of liberating sentient beings does not regress, if they still uphold great Bodhicitta, practice the great Bodhisattva path tirelessly, remain free from afflictions, seek no worldly fame or profit, can relinquish self, dedicate themselves solely to the Buddha's work, and if their wisdom of the specific knowledges (pratiṣṭhita-jñāna) does not regress, then how could the First Ground Bodhisattva's fruition regress? If these virtues disappear, if greed and hatred arise, or if they pursue fame and profit, then the fruition stage regresses.

A third fruition Bodhisattva possesses only the first dhyāna and has not yet attained the divine power of recollecting past lives (pūrvanivāsānusmṛti-jñāna). After death and rebirth in the human realm, they forget all previous cultivation, lack the first dhyāna, and appear identical to ordinary beings externally. However, the mind-base (manas) remains the same as in the previous life. The mind-base's thoughts, views, virtues, merit (puṇya), and Bodhicitta persist into the present life; even concentration and wisdom remain strong. Thus, their mental conduct differs vastly from that of ordinary beings. Although the consciousness (vijñāna) becomes tainted by worldly influences, creating some unwholesome karma that taints the mind-base, this taint is limited and slight. The inherent purity of the mind-base plays the decisive role. Upon re-encountering the Buddha Dharma, they quickly awaken, rapidly eliminate these taints without them becoming obstacles on the path, swiftly re-attain the third fruition, re-realize the mind (cittotpāda), and enter the First Ground.

Therefore, whether the third fruition regresses depends on whether the fruition virtues remain. One cannot judge based solely on dhyāna. Dhyāna serves to eradicate afflictions and generate wisdom. Since it has already served this purpose, its temporary loss is not critical; it can be quickly regained when needed. It is like a lighter: once it ignites the firewood, it doesn't matter if the lighter's flame goes out.