..续本文上一页tream-entry have the following characteristics: They have unwavering conviction in the virtues of the Triple Gem. The quality of charity and self-sacrifice is a regular feature in their hearts. They are not complacent and never give rein to the power of delusion. They are firmly and happily dedicated to the cause of their own inner purity. They love virtue more than life itself. They have no intention of doing any of the baser forms of evil. Although some residual shoddy qualities may still be remaining in their hearts, they never let these qualities ever again come to the fore.

　　The stream they have entered is that leading to nibbana. They have abandoned the three lower fetters once and for all.

　　1. Self-identification (sakkaya-ditthi): They have uprooted the viewpoint that once caused them to identify physical and mental phenomena as being the self.

　　2. Uncertainty (vicikiccha): They have uprooted all doubt and indecision concerning the nature of physical and mental phenomena, and all doubt concerning the virtues of the Buddha, Dhamma, and Sangha. If anyone were to come and say that there is no Awakening, that the practice of virtue, concentration, and discernment doesn”t lead to nibbana, they wouldn”t believe that person”s words, because they have seen for certain, with their own discernment, that the paths and their fruitions are unrelated to time (akaliko) and can be known only personally, within (paccattam).

　　Their conviction is firm

　　and free from indecision.

　　Their vision is sure.

　　3. Groping at precepts and practices (silabbata-paramasa): They have uprooted all unreasonable beliefs concerning physical and mental phenomena, both within and without. They are no longer groping in their habits, manners, or practices. Everything they do is done with a reason, not out of darkness or ignorance. They are convinced of the principle of kamma. Their concern for their own thoughts, words, and deeds is paramount: Those who do good will meet with good, those who do evil will meet with evil.

　　People who have reached stream-entry have faith in the virtues of the Buddha, Dhamma, and Sangha that have appeared within them. They are no longer groping in their virtue. Their virtues are pure and free from defilement. They have cut off the three fetters with regard to their bodies and minds — right in their own thoughts, words, and deeds — through the practice of virtue, concentration, and discernment acting in concert. What this means is that they have made a focused examination back and forth, over and over, through the power of their own discernment. They have traced the path back and forth, cutting away at the grasses and weeds. One mental moment they trace things forward, and the next moment they trace them back. In other words, they focus on the phenomenon of arising and passing away, and then are able to know through the power of liberating insight that there in the midst of physical and mental phenomena exists something that isn”t subject to arising and passing away.

　　The path to stream-entry is the act of focusing on physical and mental phenomena, back and forth. When events are traced back and forth — sometimes two times in succession, sometimes three, depending on the power of one”s insight — physical and mental phenomena disband and change-of-lineage knowledge arises in the same instant, enabling one to see the quality within one that isn”t subject to arising or passing away. This is the opening onto nibbana, appearing sharp and clear through the power of one”s own discernment, bringing with it the fruition of stream-entry, the state of being a Noble Disciple in the Buddha”s teaching. One”s fetters are absolutely severed, once and for all. Having seen the pain and harm coming from the actions that lead to the realms of deprivation, o…

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