Sotāpanna: the path and fruit taught by the Buddha

General discussion of issues related to Theravada Meditation, e.g. meditation postures, developing a regular sitting practice, skillfully relating to difficulties and hindrances, etc.
Nyana
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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by Nyana » Tue Jul 02, 2013 10:50 pm

reflection wrote:Either stream entry will be with a moment of the 6 senses shutting down or not.
If the six senses are shut down there is no path consciousness nor fruition consciousness.

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reflection
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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by reflection » Tue Jul 02, 2013 11:29 pm

Those can happen at later moment. But as I sort of said, I don't feel the discussion is really useful. For those who are practicing toward sotapanna, it wouldn't matter. For those who are already, it also doesn't matter. It could in theory only be useful for people who think they are sotapanna but aren't. But will they change their view depending on what some people on a forum say? I think not. If anything, I think views would only be solidified. One would need a good teacher one trusts to convince one is wrong, if that is the case.

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by Nyana » Wed Jul 03, 2013 12:53 am

reflection wrote:Those can happen at later moment.
Shutting down the mind doesn't occur earlier in the cognitive series leading up to stream entry either (there are occurrences of the bhavaṅgacitta, but such occurrences aren't unique to this particular cognitive series).
reflection wrote:I don't feel the discussion is really useful.
I suppose the usefulness of dhamma discussions on internet forums is an open question, but it seems to me that mistaken assertions are never useful.

starter
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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Wed Jul 03, 2013 1:10 pm

Bhante Anandajoti has kindly provided his translation for the concluding paragraph of MN 48:

‘‘Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa
“Thus, monks, for an ariyan disciple endowed (samannāgata) with seven factors

dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.
he normally seeks for the realisation of the fruit of stream-entry.

Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako
Thus, monks, an ariyan disciple endowed with seven factors

sotāpattiphalasamannāgato hotī.’’ ti
is endowed with the fruit of stream-entry.”

It appears to me that an ariyan disciple who has reached the first stage of enlightenment is already endowed with the 7 factors described in MN 48 (my understanding is that these seven factors are established in him but not yet culminated in him, which will be culminated when he obtain the fruit of stream entry); so those who haven't established these seven factors in them are not yet ariyan disciples.

As to the comment "One would need a good teacher one trusts to convince one is wrong, if that is the case", is there a better teacher than the Buddha? Why did the Buddha teach us the suttas like MN 48?

Thanks and metta!

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sat Aug 10, 2013 9:53 pm

SN Chapter IV - 25 Okkantisaṃyutta Connected Discourses on Entering
http://www.palicanon.org/index.php/sutt ... n-entering

1) The eye is impermanent, changing, becoming otherwise … The ear … The nose … The tongue … The body … The mind ...
2) Forms are impermanent, changing, becoming otherwise … Sounds … Odours … Tastes … Tactile objects … Mental phenomena …
3) Eye-consciousness is impermanent, changing, becoming otherwise ... Ear-consciousness … Nose-consciousness … Tongue-consciousness … Body-consciousness … Mind-consciousness ...
4) Eye-contact is impermanent, changing, becoming otherwise … Ear-contact … Nose-contact … Tongue-contact … Body-contact … Mind-contact …
5) Feeling born of eye-contact is impermanent, changing, becoming otherwise ... Feeling born of ear-contact … Feeling born of nose-contact … Feeling born of tongue-contact … Feeling born of body-contact … Feeling born of mind-contact …
6) Perception of forms is impermanent, changing, becoming otherwise … Perception of sounds … Perception of odours … Perception of tastes … Perception of tactile objects … Perception of mental phenomena …
7) Volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odours … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena
8) Craving for forms is impermanent, changing, becoming otherwise ... Craving for sounds … Craving for odours … Craving for tastes … Craving for tactile objects … Craving for mental phenomena …
9) The earth element is impermanent, changing, becoming otherwise ... The water element … The heat element … The air element … The space element … The consciousness element … [Since aggregate consciousness exists only in relationship to sense objects (nama-rupa), hence consciousness is considered as one element of the mundane or phenomenal world].

Form ... Feeling … Perception … Volitional formations … Consciousness is impermanent, changing, becoming otherwise.
One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness (the noble path, to stream entry), entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.

One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, one who has entered the fixed course of rightness (the noble path, to stream entry), entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.

One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.


Thanks to this sutta and the very helpful footnotes at http://www.palicanon.org/, today I realized that the faith-followers (who accept and practice the Teaching on trust, relies on faith as the vehicle of progress) and the Dhamma-followers (who accept and practice the Teaching through examination and understanding, relies on wisdom as the vehicle of progress) are the two classes of noble disciples who are practising for realization of the fruit of stream-entry. Both should have reached the first of the eight stages of awakening (?). However, I'm a bit puzzled by the obtaining of the Dhamma eye -- it seems to me that the faith-followers (and probably also the Dhamma followers) haven't obtained the Dhamma eye yet. [html]So those who have obtained the Dhamma eye have actually reached the 2nd stage of awakening -- stream-entry (?).[/html]

I suppose both types should really know the above highlighted teachings, without mistaking e.g mind consciousness as "true self", otherwise s/he can't enter the noble path. Among all, mind consciousness is the most difficult one to break through. For the relevant discussion see What's mind consciousness and why it's a magic show? http://www.dhammawheel.com/viewtopic.ph ... sciousness.

Metta to all!

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sat Sep 14, 2013 3:21 pm

Sn 2.1 PTS: Sn 222-238
Ratana Sutta: The Jewel Discourse [http://www.accesstoinsight.org/tipitaka ... .piya.html; with some changes]
...

8. "As a post deep-planted in the earth stands unshaken by the winds from the four quarters, so, too, I declare is the righteous man who comprehends with wisdom the Noble Truths. This precious jewel is the Sangha. By this truth may there be happiness.

9. "Those who realized the Noble Truths well taught by him who is profound in wisdom (the Buddha), even though they may be exceedingly heedless, they will not take an eighth existence. This precious jewel is the Sangha. By this truth may there be happiness.

10. "With his gaining of insight he abandons three states of mind, namely self-illusion/self identity view (Sakkaya-ditthi), doubt (Vicikiccha), and attachment to sila (precepts/virtues) and rites/rituals (Silabbataparamasa), should there be any. He is also fully freed from the four states of woe, and therefore, incapable of committing the six major wrongdoings. This precious jewel is the Sangha. By this (asseveration of the) truth may there be happiness.

11. "Any evil action he may still do by deed, word or thought, he is incapable of concealing it; since it has been proclaimed that such concealing is impossible for one who has seen the Path (N8P). This precious jewel is the Sangha. By this truth may there be happiness. ..."

It seems that the faith follower "comprehends" (conceptually) the 4NT and establishes his faith on the Buddha-Dhamma, whereas the stream winner "realizes"/"sees" the 4NT. Those who have gained the "Dhamma eye" should have reached stream entry (the 2nd stage of awakening), who are not yet perfected in virtue and could still do "evil actions", but not "the six major wrongdoings", to my understanding.

The six great wrongs: murdering one's mother, murdering one's father, murdering an arahant, wounding a Buddha, causing a schism in the Sangha, or pernicious false beliefs (niyata micca ditthi), including choosing anyone other than a Buddha as one's foremost teacher?

Metta to all!

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sat Dec 07, 2013 2:04 am

Ud 5.3 Kutthi Sutta The Leper:

Then the Blessed One, having encompassed the mind of the entire assembly with his mind, asked himself, "Now who here is capable of understanding the Dhamma?" He saw Suppabuddha the leper sitting in the assembly, and on seeing him the thought occurred to him, "This person here is capable of understanding the Dhamma." So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., he proclaimed a talk on generosity, on virtue, on heaven; he declared the drawbacks, degradation, & corruption of sensuality, and the rewards of renunciation. Then when the Blessed One knew that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., suffering, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."

Having seen the Dhamma, reached the Dhamma, known the Dhamma, gained a foothold in the Dhamma, having crossed over & beyond doubt, having had no more perplexity, having gained fearlessness & independence from others with regard to the Teacher's message, ..."
http://www.accesstoinsight.org/tipitaka ... .than.html (with minor change: "awareness" to "mind"; "stress" to 'suffering")

Concerning the "Dhamma eye", one needs not only intellectual understanding, but deeper penetration of "Whatever is subject to arising is all subject to cessation" to give up the desire to be in control due to self delusion. If uncertainties/insecurity/fear is still there, then one hasn't truly gained "the dustless, stainless Dhamma eye", hasn't truly broken the fetter of self delusion and doubt and enter the "stream" (the 2nd stage of enlightenment) yet, to my understanding.

Your correction and input would be appreciated. Metta to all!

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Mkoll
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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by Mkoll » Sat Dec 07, 2013 6:12 pm

starter wrote:If uncertainties/insecurity/fear is still there, then one hasn't truly gained "the dustless, stainless Dhamma eye", hasn't truly broken the fetter of self delusion and doubt and enter the "stream" (the 2nd stage of enlightenment) yet, to my understanding.

Your correction and input would be appreciated. Metta to all!
I would agree with you. If we accept that attainment of stream-entry is essentially a singular experience as evidenced by many suttas, then the arising of the Dhamma eye is unmistakable to the one who attains it. Whatever that must be, we speculators can only speculate.

:anjali:
Namo tassa bhagavato arahato samma sambuddhassa
Namo tassa bhagavato arahato samma sambuddhassa
Namo tassa bhagavato arahato samma sambuddhassa

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sun Dec 08, 2013 4:55 pm

Greetings!

Bhante Anandajoti has kindly provided another translation of the cited teaching in Suppabuddhassa kuṭṭhissa, which changed my understanding of the fetter of doubt and the "Dhamma eye":

Suppabuddhassa kuṭṭhissa
to the leper Suppabuddha

"tasmiṁ yeva āsane virajaṁ vītamalaṁ Dhammacakkhuṁ udapādi:
on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose:

“Yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman-ti.”
“Whatever has the nature of arising, all that has the nature of ceasing.”

Atha kho Suppabuddho kuṭṭhi diṭṭhadhammo pattadhammo
Then the leper Suppabuddha having seen the Dhamma, attained the Dhamma,

viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho
understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being without doubts,

vesārajjappatto aparappaccayo Satthusāsane, ...
attained full confidence, having become independent of others in the Teacher's teaching, ..."

[http://www.ancient-buddhist-texts.net/T ... ggo-03.htm]

I agree with Bhante that what the leper Suppabuddha is not in doubt about is the veracity of the teaching -- specifically about the nature of the 2nd and 3rd noble truths, or conditionality, which is in accordance with the previously cited SN Chapter IV - 25 Okkantisaṃyutta Connected Discourses on Entering. The comprehension of the first three NT will irreversibly lead to the understanding of the 4th North Truth, and the breaking of the three fetters.

I suppose that this obtaining of "the Dhamma eye" (the vision of the Dhamma) would make the leper obtain the first stage of the enlightenment, not the second. I don't imagine that he could have comprehended the 4th Noble Truth -- the Noble 8-factored Path within that short moment. The comprehension of the 4th Noble Truth would mean that one has penetrated all 8 factors and has entered the path, or reached the second stage of the enlightenment, to my understanding.

Thanks for Mkoll's input, and welcome more. Metta to all!

PS: I recommend Bhante Anandajoti's sutta translations containing both Pali and English, which I believe are closer to the original meaning and can be found using the search engine: http://www.ancient-buddhist-texts.net/
Last edited by starter on Wed Dec 11, 2013 2:19 am, edited 1 time in total.

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Tue Dec 10, 2013 4:36 pm

Greetings!

I'd like to add that the obtaining of the vision of the Dhamma “Whatever has the nature of arising, all that has the nature of ceasing” also makes one penetrate the 1st NT, in addition to the 2nd and 3rd NT, as I commented in a previous post of this thread:

"All conditioned dhamma are anicca, and hence are dukkha (and anatta)-- he thus understood the Buddha's first Noble Truth of Dukkha, and then the second Noble Truth -- the origination of suffering: "the craving that makes for further becoming (further "arisingdhamma" that are destined to cease). Next the Third Noble Truth of the cessation of suffering: "the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving"."

Happy Uposatha and metta to all!

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sat Feb 15, 2014 2:19 am

Greetings!

I'm reading the following teaching again, and realized that the gaining of the "Dhamma eye" means stream entry, which is the second stage of enlightenment:

Then when the Blessed One knew that Suppabuddha the leper's mind was ready, malleable, free from hindrances, elevated, & clear, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., suffering, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye [vision of Dhamma] arose within him, “Whatever has the nature of arising, all that has the nature of ceasing.” [Ud 5.3 Kutthi Sutta The Leper]

This "whatever" and "all" includes the six sense sets, five aggregates and six elements as detailed in SN Chapter IV - 25 Okkantisaṃyutta Connected Discourses on Entering as cited above. Interestingly, in this sutta, both volition and craving (that belong to the 4th aggregate) are listed:

"7) Volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odours … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena
8) Craving for forms is impermanent, changing, becoming otherwise ... Craving for sounds … Craving for odours … Craving for tastes … Craving for tactile objects … Craving for mental phenomena …"

One who has comprehended the impermanence of the "all" has also comprehended the first NT (Dhukka). One who has comprehended the impermanence of volition has also comprehended the impermanence of craving, which is the second and third NT (the arising and cessation of suffering). Although it seems that one who has comprehended the impermanence of the "all" (the first three NT) is already a stream-enterer ("One who knows and sees these teachings thus is called a stream-enterer") without mentioning the comprehension of the fourth NT in SN Chapter IV - 25 Okkantisaṃyutta Connected Discourses on Entering, I tend to think that such a noble disciple who has gained the "Dhamma eye" and the first fruit must have also comprehended the fourth NT, and he directly knows that has comprehended the first fourfold of the 4NT: ‘This is suffering’, ‘This is the arising of suffering’, ‘This is the cessation of suffering’, ‘This is the practice (path) leading to the cessation of suffering’. Before the leper obtained the "Dhamma eye", the Buddha
gave the Dhamma-talk peculiar to Awakened Ones, i.e., suffering, origination, cessation, & path. . Logically the leper comprehended all the four and became an Awakened One.

I'd like to correct my previous thought "the obtaining of 'the Dhamma eye' would make the leper obtain the first stage of the enlightenment, not the second". It's wrong. The obtaining of 'the Dhamma eye' would make one obtain the second stage of the enlightenment, not the first.

The comprehension of the 4th NT ‘This is the practice (path) leading to the cessation of suffering’ might not mean the complete comprehension of the 8 path factors including how to practice each. Such comprehension might fall into the second fourfold of the 4NT:

"Now that to which “this is suffering” refers is to be fully known. Now that to which “this is the arising (origination) of suffering” refers (i.e. craving) is to be given up. Now that to which “this is the noble truth of the cessation of suffering” refers (i.e. Emancipation) is to be experienced. Now that to which “this is the noble truth of the practice leading to the end of suffering” refers (i.e. the practice (path) itself) is to be developed". [from http://www.ancient-buddhist-texts.net/E ... ses-01.htm (with my notes and minor change)]

Please correct me if I'm wrong. Metta to all!

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cooran
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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by cooran » Sat Feb 15, 2014 3:20 am

Hello all,

This previous thread may be of interest:

The arising of the Dhamma Eye
http://www.dhammawheel.com/viewtopic.php?f=41&t=10215

With metta,
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by culaavuso » Sat Feb 15, 2014 3:36 am

starter wrote: I'm reading the following teaching again, and realized that the gaining of the "Dhamma eye" means stream entry, which is the second stage of enlightenment:
The "Dhamma eye" refers to the first stage, Sotāpanna (stream entry). SN 13.1 directly says that obtaining the "Dhamma eye" is a state of having at most seven remaining lifetimes. AN 3.86 says that having at most seven lifetimes remaining is the result of breaking the first three fetters. MN 118 explains that while once returners, the second stage of enlightenment, have only broken through the first three fetters they have sufficiently weakened the next two fetters such that they will return to a human birth at most once more.

SN 13.1
SN 13.1: Nakhasikha Sutta wrote: In the same way, monks, for a disciple of the noble ones who is consummate in view, an individual who has broken through [to stream-entry], the suffering & stress that is totally ended & extinguished is far greater. That which remains in the state of having at most seven remaining lifetimes is next to nothing: it's not a hundredth, a thousandth, a one hundred-thousandth, when compared with the previous mass of suffering. That's how great the benefit is of breaking through to the Dhamma, monks. That's how great the benefit is of obtaining the Dhamma eye.
AN 3.86
AN 3.86: Sekhin Sutta wrote: With the wasting away of [the first] three fetters, he is one who has seven more times at most. Having transmigrated and wandered on among devas and human beings, he will put an end to stress.
MN 118
MN 118: Anapanasati Sutta wrote: "In this community of monks there are monks who, with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only once more to this world — will make an ending to stress: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks.
Additionally, a stream entrant discerns all four noble truths.

SN 48.53
SN 48.53: Sekha Sutta wrote: And what is the manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that 'I am a learner'? There is the case where a monk is a learner. He discerns, as it actually is, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress.' This is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that 'I am a learner.'
MN 2
MN 2: Sabbasava Sutta wrote: "The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.
...
"He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing.

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by starter » Sat Feb 15, 2014 11:30 pm

Hi culaavuso and chris,

Thanks for your helpful input. What I meant with the second stage of enlightenment is the stream entry (entered the N8P), while the first stage of enlightenment is gaining the faith on the Buddha and his teaching (becoming a faith follower and then a Dhamma follower, who have entered the path to stream entry). Sorry for the confusion.

To my understanding, the monastics who truly gained the faith on the Buddha and his teaching and left the household life are already faith followers starting their practice as "trainers" and following the Buddha's gradual teaching (starting from sila) to stream entry and higher. Those who haven't truly gained faith on the Buddha and his teaching should instead start from dana.

Metta to all!

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Re: Sotāpanna: the path and fruit taught by the Buddha

Post by Ananda26 » Wed Apr 09, 2014 1:38 pm

starter wrote:As I understand from MN 48 Kosambiya Sutta, the Buddha actually taught us the footprints of a Sotāpanna, and how to examine if we have indeed obtained that noble right view (of 4NT):

1) "Bhikkhus, what is that noble view that leads to the beyond and rightfully shows the destruction of unpleasantness to one who thinks logically. Here. Bhikkhus, the bhikkhu gone to a forest or to the root of a tree, or to an empty house reflects. Are there undispelled hindrances in me? Do they obstruct my mind, from knowing and seeing as it really is? Am I overcome by sensual lust, or is my mind hindered by them? Am I overcome by anger, or is my mind hindered by it? Am I overcome by sloth and torpor, or is my mind hindered by sloth and torpor? Am I overcome by restlessness and worry, or is my mind hindered by restlessness and worry? Is my mind overcome with doubts, about this world and the other world? Or am I with a dispute quarrelling, throwing rough words at others, is my mind hindered in this manner?"

The bhikkhu knows, I haven’t undispelled hindrances on account of which my mind would not see it, as it really is.These things are thoroughly dispelled from my mind and it is ready for realising the truth. This is the first noble knowledge attained, not of the world and not shared by the ordinary".

-- The first footprint of the fruit (the five hindrances are completely suppressed when realizing that view -- only a hindrance free mind can realize the truth).


2) "Again, the noble disciple reflects When I practise and develop this view much I experience internal appeasement [calming down], and internal extinction. This is the second noble knowledge attained, not of the world and not shared by the ordinary."

-- The second footprint of the fruit [the practice of that view leads to peace]

3)"Again the noble disciple reflects. This view I have gained is it also the view of the recluses and brahmins of other sects.

Then he knows, this view with which I am endowed, is not shared by recluses and brahmins of other sects. This is the third noble knowledge attained, not of the world and not shared by the ordinary."

-- The third footprint of the fruit

4) "Again, bhikkhus, the noble disciple reflects. I share this view with those come to righteousness of view. I’m also endowed with that unique characteristic. Bhikkhus, what is that unique characteristic of one come to righteousness or view? When he does any wrong, it becomes manifest to him, and he instantly goes to the Teacher or a wise co-associate in the holy life and declares and makes it manifest and makes amends for future restrain ...

This is a unique character of one come to righteousness of view. This is the fourth noble knowledge attained, not of the world and not shared by the ordinary."

-- The fourth footprint of the fruit

5) Again, bhikkhus, the noble disciple reflects. I share this view, with those come to righteousness of view. I’m also endowed with that unique characteristic. Bhikkhus, what is that unique characteristic of one come to righteousness of view? It is the unique characteristic of one come to righteousness view, to be greatly intent in completing any work high or low that has to be done for the co-associates in the holy life while remaining mindful in one’s high virtues, training, and high wisdom.

... Then he knows, I share this view, with those come to righteousness of view. I’m endowed with that unigue characteristic. This is the fifth noble knowledge attained, not of the world and not shared by the ordinary.

-- The fifth footprint of the fruit (never become negligent of one's own training

6) "Again, the noble disciple reflects I share this power, with those come to righteousness of view. I’m endowed with that power.What is that power with which the one come to righteousness of view is endowed? One come to righteousness of view listens to the Teaching attending carefully to take the essential with the mind well concentrated.

Then he knows, I’m endowed with the power of one come to righteousness of view. This is the sixth noble knowledge attained, not of the world and not shared by the ordinary."

-- The sixth footprint of the fruit

7) "Again, the noble disciple reflects.I share this power, with those come to righteousness of view. I’m endowed, with that power What is that power with which the one come to righteousness of view is endowed? It is the power of one come to righteousness of view to listen to the Teaching taught by the Blessed One and gain the meanings, experience the Teaching and experience the joy.

Then he knows, with whatever power the one, come to righteousness of view is endowed, I too share that power. This is the seventh noble knowledge attained, not of the world and not shared by the ordinary."

-- The seventh footprint of the fruit

"When the noble disciple is endowed with these seven characteristics, he is ready to realize the fruits of the entry into the stream of the Teaching."

Metta to all,

Starter
With the abandoning of 3 fetters one has become a stream winner, no more subject to rebirth in hell, no more subject to rebirth as an animal, no more subject to rebirth as a peta ghost, fixed in destiny with enlightenment as destination.

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