Enlightenment by Ear (sota-panna)

Bhikkhu Bodhi (ATS) Wheel #367 (BPS), Dhr. Seven, C. Quintero (eds.), Wisdom Quarterly

When the Buddha taught, he did not get right to the point. First he prepared his audience with a "gradual instruction" (ānupubbī-kathā). A key recurring topic was:

 

The practice of giving, which is universally recognized as one of the most basic human virtues, a quality that testifies to the depth of one's humanity and one's capacity for self-transcendence.

In the teachings of the Buddha, the practice of giving claims a place of special prominence, one which singles it out as being in a sense the foundation and seed of spiritual development, that of being able to let go.

In the Pali (the exclusively-Buddhist language) discourses, we read time and again that "talk on giving" was invariably the first topic the Buddha discussed in his "gradual instruction" of the Dharma.

Whenever the Buddha delivered a discourse to an audience of people who did not yet regard him as their teacher, he would start by emphasizing the value of giving, of letting go, of caring for others and sharing with them for the good of all.

Only after his audience had come to appreciate this virtue would he introduce other aspects of the teaching, such as virtue in general, the law of karma (that what we think, say, and/or do subsequently bears fruit (and mental resultants), and the benefits in renunciation (internally letting go and gaining a greater perspective on the things that trap us and hold us in bonds).

P.S. The secret to enlightenment is satipatthana to realize the khandhas are anatta.

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And only after all of these principles had made their impact on the hearts/minds of his listeners would he expound to them that unique discovery of the awakened ones, the Four Noble Truths and the unheard of anatta principle that all things are, in an ultimate sense, impersonal although we regard them as "I, me, and mine."

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  The eye of wisdom arose = sotapannaship.

  Hearing the Dharma after their hearts/minds had been duly prepared, listeners often entered or won the stream [entered by ear, entered by hearing the truth], that is, realized the first stage of enlightenment.

Strictly speaking, giving does not appear on its own among the factors of the Noble Eightfold Path, nor does it enter among the other "37 Requisites of Enlightenment."

Most probably it has been excluded from these groupings because the practice of giving does not by its own nature conduce directly and immediately to the arising of insight and the realization of the Four Noble Truths and nirvana (moksha, final liberation, complete freedom).

Giving (dana), letting go, relinquishing functions in the Buddhist discipline in a different capacity.

It does not come at the apex of the path, as a factor constituent of the process of enlightenment (awakening), but rather it serves as a basis and preparation that underlies and quietly supports the entire endeavor to free the mind from the defilements.

 

Nevertheless, though giving is not counted directly among the factors of the path, its contribution to progress along the road to liberation should be recognized. The prominence of this contribution is underscored by the place the Buddha assigns to giving in various sets of practices. 

In addition to appearing as the first topic in the graduated exposition of the Dharma, the practice of giving also figures as:

• the first of the three bases of meritorious deeds
• the first of the four ways of benefiting others*
• the first of the ten "perfections" or paramis.

• *The four "ways of showing favor" are generosity, kind speech, beneficial actions, and unbiased impartiality (A.IV.32; A.VIII.24).

The perfections are the sublime virtues cultivated by all aspirants to enlightenment. These ten are cultivated to the most exalted degree by those who follow the way of the Bodhisattva aiming at supreme buddhahood. More

How to Break Through to Enlightenment

Bhikkhu Bodhi, In the Buddha's Words: An Anthology of Discourses from the Pali Canon

"Meditation" (bhavana) means cultivating the Noble Eightfold Path.

Eight Worthy Persons
The Buddha said, "These eight persons are worthy of gifts, hospitality, offerings, and reverential salutations. They are the unsurpassed field of merit for the world. What eight?

1. the stream-enterer [first stage of enlightenment]
2. one practicing for the realization of the fruit of stream-entry
3. the once-returner
4. one practicing for the realization of the fruit of once-returning
5. the non-returner
6. one practicing for the realization of the fruit of non-returning
7. the arhat
8. one practicing for the realization of the fruit of arhatship" (AN 8:59; IV 292).

The Buddha called the first stage of enlightenment "stream-entry."

Four Factors Leading to Stream-Entry

The Buddha asked Sariputra [foremost in wisdom]: "It is said, 'A factor for stream-entry, a factor for stream-entry.' What now, Sariputra, is a factor for stream-entry?" [Stream-entry is the first breakthrough to enlightenment.] "Venerable Sir," Sariptura answered:

1. Association with superior persons is a factor for stream-entry.
2. Hearing the true Dharma...
3. Careful attention...
4. Practice in accordance with the Dharma is a factor for stream-entry."

"Good, Sariputra, good! It is just as you say. And it is said, 'The stream, the stream.' What now is the stream?"

• "Venerable Sir, this Noble Eightfold Path is the stream: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."

"Good, Sariputra, good! It is just as you say. And it is said, 'A stream-enterer, a stream-enterer.' What now is a stream-enterer?"

• "Venerable Sir, one who possesses ["knows and sees"] this Noble Eightfold Path is called a stream-enterer -- this venerable person of such a name and extended-family."

"Good, Sariputra, good! One who possesses this Noble Eightfold Path is a stream-enterer -- this venerable person of such a name and extended-family" (SN 55:5; V 410-411).

"Stream-entering" means entering the Noble Eightfold Path.

Entering the Fixed Course of Rightness
"Meditators, the eye is impermanent, changing, constantly undergoing alteration. The ear... nose... tongue... body... The mind is impermanent, changing, constantly undergoing alteration.

"One who places confidence [saddha or faith, conviction, trust] in these teachings and resolves on them thus is called a faith-follower, one who has entered the 'fixed course of rightness' [in other words, sammattaniyama, the supramundane Noble Eightfold Path], entered the plane of superior persons, transcended the plane of ordinary [uninstructed] worldlings.

"One is incapable of doing any deed by reason of which one might be reborn in hell, in the animal realm, or in the domain of afflicted spirits.

"One is incapable of passing away without having realized the fruit of stream-entry.*

The "light of wisdom," according to Pa Auk Sayadaw, is not merely metaphorical.

"One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dharma-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of ordinary worldlings....

"One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the lower world, fixed in destiny, destined for enlightenment"** (SN 25:1; III 225).

NOTES
*Contrary to the commentaries, which hold that the path-attainer realizes the fruit immediately after attaining the path, the original texts say merely that one who reaches the stage of Dharma-follower or faith-follower (corresponding to the commentarial notion of path-attainer) will realize the fruit within this same life -- but not necessarily in the next mind-moment.

The two positions might be reconciled if we see the path of the Dharma-follower and the faith-follower as extended in time but reaching its climax in an instantaneous breakthrough that is immediately followed by realization of the fruit.

**This statement makes it clear how the stream-enterer differs from those on the path to stream-entry.

• The faith-follower accepts the teaching on trust (with a limited degree of understanding).
• The Dharma-follower accepts the teaching through investigation (with a greater degree of understanding).
• But the stream-enterer has directly known and seen the teaching.

Five Good Powers

WQ edit of Nyanaponika Thera's 1970 translation (BPS)*

Meditative development of five powers (Photo: energyenhancement.org)

Five Powers of those in Higher Training

"Recluses, there are Five Powers of of one in Higher Training [Note 1] What are those five? The trainer's power of:

• Confidence
• Shame-in-wrongdoing
• Moral dread
• Energy
• Wisdom

"What is the Power of Confidence? Recluses, herein [this Dharma] a noble disciple has conviction: One believes in the enlightenment of the Blessed One. 'This, indeed, is a Tathagata, purified, fully enlightened, endowed with [clear] vision and [pure] behavior, sublime, knower of worlds, incomparable trainer of those to be tamed, teacher of devas and human beings, awakened, and blessed.'

"What is the Power of Shame-in-Wrongdoing? Recluses, herein a noble disciple has a pull of conscience: One feels reservations in deeds, words, and thoughts; one anticipates shame at the mere thought of anything harmful or unwholesome [n.2].

"What is the Power of Moral Dread? Recluses, herein a noble disciple contracts with apprehension at the very notion of unskillful behavior of body, speech, or mind; one experiences trepidation at even the thought of doing anything harmful or unwholesome.

"What is the Power of Energy? Recluses, herein a noble disciple lives with drive and motivation set upon the abandoning of everything unbeneficial and the acquiring of every that's of benefit; one is steadfast and strong in one's efforts, not shirking the task of doing things that are skillful.

"What is the Power of Wisdom? Recluses, herein a noble disciple is discerning; one is furnished with that knowing and seeing which perceives the rise and fall [of phenomena], which is noble and penetrating, and leads to the complete destruction of suffering [n.3].

"Recluses, these are the Five Powers of those in Higher Training. Hence, O recluses, you are wise to train yourselves: 'We will acquire the powers of conviction, conscience, trepidation, motivation, and vision possessed by those in higher training!' Thus would it benefit you to train yourselves!"

NOTES

1. Sekha-bala: Bala means "powers." A sekha ("one in training" or "a learner") is one who, in the pursuit of the three kinds of training (or sikkha in Virtue, Meditation, and liberating-Wisdom) has attained one of the four supramundane "Paths" (magga, i.e., Stream-entry, Once-returning, Non-returning, or Arhatship). Or it is someone who has attained to one of the three "Fruitions" (phala) pertaining to these Paths. Anyone who has attained the Fourth Fruition -- namely, full enlightenment -- is called an Asekkha, "one who has passed beyond the need of further training."
2. Whereas shame (hiri) with regard to wrongdoing is motivated by self-respect and is inward-looking, dread (ottappa) with regard to wrongdoing is outward-looking and motivated by respect for others. It is prompted by fear of social consequences such as blame, bad reputation, and punishment.
3. AN V.12 says: "Of these Five Powers of one in Higher Training, this is the highest, this is the one that hold them all together, namely, the power of wisdom."

(AN V.2 = Anguttara Nikaya or "The Discourse Collection in Numerical Order, Book of the Fives, Discourse 2")