Passages from the Pali Canon
§ 69. Monks, there are these five faculties. Which five? The faculty of
conviction, the faculty of persistence, the faculty of mindfulness, the faculty
of concentration, and the faculty of discernment.
Now where is the faculty of conviction to be seen? In the four factors of stream-entry...
And where is the faculty of persistence to be seen? In the four right exertions...
And where is the faculty of mindfulness to be seen? In the four frames of reference...
And where is the faculty of concentration to be seen? In the four jhanas...
And where is the faculty of discernment to be seen? In the four noble truths...
-- S.XLVIII.8
§ 70. Factors of Stream-entry. Association with good people is a factor
of stream-entry [§115]. Listening to the true Dhamma is a factor of stream-entry.
Appropriate attention is a factor of stream-entry [§51]. Practice in accordance
with the Dhamma is a factor of stream-entry.
-- S.LV.5
§ 71. Now with what four factors of stream-entry is the disiciple of the
noble ones endowed? There is the case where the disiciple of the noble ones
is endowed with unwavering faith in the Awakened One: 'Indeed, the Blessed One
is worthy and rightly self-awakened, consummate in knowledge & conduct,
well-gone, an expert with regard to the world, unexcelled as a trainer for those
people fit to be tamed, the Teacher of divine & human beings, awakened,
blessed.'
He is endowed with unwavering faith in the Dhamma: 'The Dhamma is well-expounded
by the Blessed One, to be seen here & now, timeless, inviting verification,
pertinent, to be realized by the wise for themselves.'
He is endowed with unwavering faith in the Sangha: 'The Sangha of the Blessed
One's disciples who have practiced well... who have practiced straight-forwardly...
who have practiced methodically... who have practiced masterfully -- in other
words, the four types [of noble disciples] when taken as pairs, the eight when
taken as individual types -- they are the Sangha of the Blessed One's disciples:
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
the incomparable field of merit for the world.'
He is endowed with virtues that are appealing to the noble ones: untorn, unbroken,
unspotted, unsplattered, liberating, praised by the wise, untarnished, leading
to concentration.
-- A.X.92
§ 72. Analysis. Now what, monks, is the faculty of conviction? There is
the case where a monk, a disciple of the noble ones, has conviction, is convinced
of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly
self-awakened, consummate in knowledge & conduct, well-gone, an expert with
regard to the world, unexcelled as a trainer for those people fit to be tamed,
the Teacher of divine & human beings, awakened, blessed.' This, monks, is
called the faculty of conviction.
And what is the faculty of persistence? There is the case where a monk, a disciple
of the noble ones, keeps his persistence aroused for abandoning unskillful mental
qualities and taking on skillful mental qualities. He is steadfast, solid in
his effort, not shirking his duties with regard to skillful mental qualities.
He generates desire, endeavors, arouses persistence, upholds & exerts his
intent for the sake of the non-arising of evil, unskillful qualities that have
not yet arisen... for the sake of the abandoning of evil, unskillful qualities
that have arisen... for the sake of the arising of skillful qualities that have
not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude,
development, & culmination of skillful qualities that have arisen. This
is called the faculty of persistence. [§§49-50]
And what is the faculty of mindfulness? There is the case where a monk, a disciple
of the noble ones, is mindful, highly meticulous, remembering & able to
call to mind even things that were done & said long ago. He remains focused
on the body in & of itself -- ardent, alert, & mindful -- putting aside
greed & distress with reference to the world. He remains focused on feelings
in & of themselves... the mind in & of itself... mental qualities in
& of themselves -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world. This is called the faculty of mindfulness.
[§§29-30]
And what is the faculty of concentration? There is the case where a monk, a
disciple of the noble ones, making it his object to let go, attains concentration,
attains singleness of mind. Quite withdrawn from sensuality, withdrawn from
unskillful mental qualities, he enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought & evaluation.
With the stilling of directed thought & evaluation, he enters & remains
in the second jhana: rapture & pleasure born of composure, unification of
awareness free from directed thought & evaluation -- internal assurance.
With the fading of rapture he remains in equanimity, mindful & alert, and
physically sensitive of pleasure. He enters & remains in the third jhana,
of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable
abiding.' With the abandoning of pleasure & pain -- as with the earlier
disappearance of elation & distress -- he enters & remains in the fourth
jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This
is called the faculty of concentration. [§150]
And what is the faculty of discernment? There is the case where a monk, a disciple
of the noble ones, is discerning, endowed with discernment of arising &
passing away -- noble, penetrating, leading to the right ending of stress. He
discerns, as it is actually present: '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 called the faculty of discernment.
[§§184-240]
-- S.XLVIII.10
§ 73. Just as a royal frontier fortress has a foundation post -- deeply
rooted, well embedded, immovable, & unshakable -- for the protection of
those within and to ward off those without; in the same way a disciple of the
noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed,
the Blessed One is worthy and rightly self-awakened, consummate in knowledge
& conduct, well-gone, an expert with regard to the world, unexcelled as
a trainer for those people fit to be tamed, the Teacher of divine & human
beings, awakened, blessed.' With conviction as his foundation post, the disciple
of the noble ones abandons what is unskillful & develops what is skillful,
abandons what is blameworthy & develops what is blameless, and looks after
himself with purity...
Just as a royal frontier fortress has a large army stationed within -- elephant
soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers,
soldiers of the supply corps, noted princes, commando heroes, infantry, &
slaves -- for the protection of those within and to ward off those without;
in the same way a disciple of the noble ones keeps his persistence aroused for
abandoning unskillful mental qualities and taking on skillful mental qualities,
is steadfast, solid in his effort, not shirking his duties with regard to skillful
mental qualities. With persistence as his army, the disciple of the noble ones
abandons what is unskillful & develops what is skillful, abandons what is
blameworthy & develops what is unblameworthy, and looks after himself with
purity...
Just as a royal frontier fortress has a wise, experienced, intelligent gate-keeper
to keep out those he doesn't know and to let in those he does, for the protection
of those within and to ward off those without; in the same way a disciple of
the noble ones is mindful, highly meticulous, remembering & able to call
to mind even things that were done & said long ago. With mindfulness as
his gate-keeper, the disciple of the noble ones abandons what is unskillful
& develops what is skillful, abandons what is blameworthy & develops
what is unblameworthy, and looks after himself with purity...
Just as a royal frontier fortress has ramparts that are high & thick &
completely covered with plaster, for the protection of those within and to ward
off those without; in the same way a disciple of the noble ones is discerning,
endowed with discernment leading to the arising of the goal -- noble, penetrating,
leading to the right ending of stress. With discernment as his covering of plaster,
the disciple of the noble ones abandons what is unskillful & develops what
is skillful, abandons what is blameworthy & develops what is unblameworthy,
and looks after himself with purity...
Just as a royal frontier fortress has large stores of grass, timber & water
for the delight, convenience, & comfort of those within, and to ward off
those without; in the same way the disciple of the noble ones... enters &
remains in the first jhana... for his own delight, convenience, & comfort,
and to alight on Unbinding...
Just as a royal frontier fortress has large stores of rice & barley for
the delight, convenience, & comfort of those within, and to ward off those
without; in the same way the disciple of the noble ones... enters & remains
in the second jhana... for his own delight, convenience, & comfort, and
to alight on Unbinding...
Just as a royal frontier fortress has large stores of sesame, green gram, &
other beans for the delight, convenience, & comfort of those within, and
to ward off those without; in the same way the disciple of the noble ones...
enters & remains in the third jhana... for his own delight, convenience,
& comfort, and to alight on Unbinding...
Just as a royal frontier fortress has large stores of tonics -- ghee, fresh
butter, oil, honey, molasses, & salt -- for the delight, convenience, &
comfort of those within, and to ward off those without; in the same way the
disciple of the noble ones... enters & remains in the fourth jhana... for
his own delight, convenience, & comfort, and to alight on Unbinding...
-- A.VII.63
§ 74. The Buddha: Tell me, Sariputta: A disciple of the noble ones who
is thoroughly inspired by the Tathagata, who has gone solely to the Tathagata
[for refuge], could he have any doubt or uncertainty concerning the Tathagata
or the Tathagata's teachings?
Sariputta: No, lord... With a disciple of the noble ones who has conviction,
it may be expected that he will keep his persistence aroused for abandoning
unskillful mental qualities and taking on skillful mental qualities, that he
will be steadfast, solid in his effort, not shirking his duties with regard
to skillful mental qualities. Whatever persistence he has, is his faculty of
persistence.
With a disciple of the noble ones who has conviction, who is resolute &
persistent, it may be expected that he will be mindful, highly meticulous, remembering
and able to call to mind even things that were done & said long ago. Whatever
mindfulness he has, is his faculty of mindfulness.
With a disciple of the noble ones who has conviction, who is resolute &
persistent, and whose mindfulness is established ('tuned'), it may be expected
that -- making it his object to let -- he will attain concentration & singleness
of mind. Whatever concentration he has, is his faculty of concentration.
With a disciple of the noble ones who has conviction, who is resolute &
persistent, whose mindfulness is established, and whose mind is rightly concentrated,
it may be expected that he will discern: 'From an inconceivable beginning comes
transmigration. A beginning point is not evident, though beings hindered by
ignorance and fettered by craving are transmigrating & wandering on. The
total fading & cessation of ignorance, of this mass of darkness, is this
peaceful, exquisite state: the resolution of all fabrications; the relinquishment
of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.'
Whatever discernment he has, is his faculty of discernment.
And so this convinced disciple of the noble ones, thus striving again &
again, recollecting again & again, concentrating his mind again & again,
discerning again & again, becomes thoroughly convinced: 'Those phenomena
that once I had only heard about, I here & now dwell touching them with
my body and, through discernment, I see them clear through.' Whatever conviction
he has, is his faculty of conviction.
-- S.XLVIII.50
§ 75. Just as, in a house with a ridged roof, the rafters are not stable
or firm as long as the ridge beam is not in place, but are stable & firm
when it is; in the same way, four faculties are not stable or firm as long as
noble knowledge has not arisen in a disciple of the noble ones, but are stable
& firm when it has. Which four? The faculty of conviction, the faculty of
persistence, the faculty of mindfulness, & the faculty of concentration.
When a disciple of the noble ones is discerning, the conviction that follows
from that stands solid. The persistence that follows from that stands solid.
The mindfulness that follows from that stands solid. The concentration that
follows from that stands solid.
-- S.XLVIII.52
§ 76. It is through the development & pursuit of two faculties that
a monk whose effluents are ended declares gnosis: 'Birth is ended, the holy
life fulfilled, the task done. There is nothing further for the sake of this
world.' Through which two? Through noble discernment & noble release. Whatever
is his noble discernment is his faculty of discernment. Whatever is his noble
release is his faculty of concentration.
-- S.XLVIII.46
§ 77. Just as, of all scented woods, red sandalwood is reckoned the chief,
even so of all the mental qualities that are wings to self-awakening, the faculty
of discernment is reckoned the chief in terms of leading to Awakening. And what
are the mental qualities that are wings to self-awakening? The faculty of conviction
is a mental quality that is a wing to self-awakening leading to Awakening. The
faculty of persistence... mindfulness... concentration... discernment is a mental
quality that is a wing to self-awakening leading to Awakening.
-- S.XLVIII.55
§ 78. When one quality is established in a monk, the five faculties are
developed & developed well. Which one quality? Heedfulness.
And what is heedfulness? There is the case where a monk guards his mind in the
midst of mental effluents & their concomitants. When his mind is guarded
in the midst of mental effluents & their concomitants, the faculty of conviction
goes to the culmination of its development. The faculty of persistence... mindfulness...
concentration... discernment goes to the culmination of its development.
This is how when one quality is established in a monk, the five faculties are
developed & developed well.
-- S.XLVIII.56
§ 79. Just as the footprints of all legged animals are encompassed by the
footprint of the elephant, and the elephant's footprint is reckoned their chief
in terms of size; in the same way, all skillful qualities are rooted in heedfulness,
lie gathered in heedfulness, and heedfulness is reckoned their chief...
Just as all the light of the constellations does not equal one sixteenth of
the light of the moon, and the light of the moon is reckoned their chief; in
the same way, all skillful qualities are rooted in heedfulness, lie gathered
in heedfulness, and heedfulness is reckoned their chief.
-- A.X.15
§ 80.
Heedfulness: the path to the Deathless;
Heedlessness: the path to death.
The heedful do not die.
The heedless are as if
already dead.
-- DHP.21
§ 81.
He wouldn't chase after the past,
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
he clearly sees right there,
right there.
Unvanquished, unshaken,
that's how he develops the mind.
Ardently doing his duty today,
for -- who knows? -- tomorrow
death may come.
There is no bargaining
with Death & his mighty horde.
Whoever lives thus ardently,
relentlessly,
both day & night,
has truly had an auspicious day:
So says the Peaceful Sage.
-- M.131
§ 82. The Buddha: 'Mindfulness of death, when developed & pursued,
is of great fruit & great benefit. It plunges into the Deathless, has the
Deathless as its final end. Therefore you should develop mindfulness of death.'
When this was said, a certain monk addressed the Blessed One, 'I already develop
mindfulness of death.'
'And how do you develop mindfulness of death?'
'I think, "O, that I might live for a day & night, that I might attend
to the Blessed One's instructions. I would have accomplished a great deal."
This is how I develop mindfulness of death.'
Then another monk addressed the Blessed One, 'I, too, already develop mindfulness
of death.'
'And how do you develop mindfulness of death?'
'I think, "O, that I might live for a day, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal." This is how
I develop mindfulness of death.'
Then another monk addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it takes
to eat a meal, that I might attend to the Blessed One's instructions. I would
have accomplished a great deal"...
Then another monk addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it takes
to swallow having chewed up four morsels of food, that I might attend to the
Blessed One's instructions. I would have accomplished a great deal"...
Then another monk addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it takes
to swallow having chewed up one morsel of food, that I might attend to the Blessed
One's instructions. I would have accomplished a great deal"...
Then another monk addressed the Blessed One, 'I, too, develop mindfulness of
death...'I think, "O, that I might live for the interval that it takes
to breathe out after breathing in, or to breathe in after breathing out, that
I might attend to the Blessed One's instructions. I would have accomplished
a great deal." This is how I develop mindfulness of death.'
When this was said, the Blessed One addressed the monks. 'Whoever develops mindfulness
of death, thinking, "O, that I might live for a day & night... for
a day... for the interval that it takes to eat a meal... for the interval that
it takes to swallow having chewed up four morsels of food, that I might attend
to the Blessed One's instructions. I would have accomplished a great deal"
-- they are said to dwell heedlessly. They develop mindfulness of death slowly
for the sake of ending the effluents.
'But whoever develops mindfulness of death, thinking, "O, that I might
live for the interval that it takes to swallow having chewed up one morsel of
food... for the interval that it takes to breathe out after breathing in, or
to breathe in after breathing out, that I might attend to the Blessed One's
instructions. I would have accomplished a great deal" -- they are said
to dwell heedfully. They develop mindfulness of death acutely for the sake of
ending the effluents.
'Therefore you should train yourselves: "We will dwell heedfully. We will
develop mindfulness of death acutely for the sake of ending the effluents."
That is how you should train yourselves.'
-- A.VI.19
§ 83. Then the Blessed One addressed the monks, 'I exhort you, monks: All
fabrications are subject to decay. Attain consummation through heedfulness.'
Those were the Tathagata's last words.
-- D.16
§ 84. These are the four modes of practice. Which four? Painful practice
with slow intuition, painful practice with quick intuition, pleasant practice
with slow intuition, & pleasant practice with quick intuition.
And what is painful practice with slow intuition? There is the case where a
certain individual is normally of an intensely passionate nature. He perpetually
experiences pain & distress born of passion. Or he is normally of an intensely
aversive nature. He perpetually experiences pain & distress born of aversion.
Or he is normally of an intensely deluded nature. He perpetually experiences
pain & distress born of delusion. His five faculties -- the faculty of conviction...
persistence... mindfulness... concentration... discernment -- are present in
a weak form. Because of their weakness, he attains only slowly the immediacy
[Comm: the concentration forming the Path] that leads to the ending of the effluents.
This is called painful practice with slow intuition.
And what is painful practice with quick intuition? There is the case where a
certain individual is normally of an intensely passionate... aversive... deluded
nature. He perpetually experiences pain & distress born of delusion. His
five faculties... are present in an acute form. Because of their acuity, he
attains quickly the immediacy that leads to the ending of the effluents. This
is called painful practice with quick intuition.
And what is pleasant practice with slow intuition? There is the case where a
certain individual is normally not of an intensely passionate nature. He does
not perpetually experience pain & distress born of passion. Or he is normally
not of an intensely aversive nature... normally not of an intensely deluded
nature. He does not perpetually experience pain & distress born of delusion.
His five faculties... are present in a weak form. Because of their weakness,
he attains only slowly the immediacy that leads to the ending of the effluents.
This is called pleasant practice with slow intuition.
And what is pleasant practice with quick intuition? There is the case where
a certain individual is normally not of an intensely passionate nature... normally
not of an intensely aversive nature... normally not of an intensely deluded
nature. He does not perpetually experience pain & distress born of delusion.
His five faculties... are present in an acute form. Because of their acuity,
he attains quickly the immediacy that leads to the ending of the effluents.
This is called pleasant practice with quick intuition.
-- A.IV.162
§ 85. These are the four modes of practice. Which four? Painful practice
with slow intuition, painful practice with quick intuition, pleasant practice
with slow intuition, & pleasant practice with quick intuition.
And what is painful practice with slow intuition? There is the case where a
monk remains focused on unattractiveness with regard to the body. Percipient
of loathsomeness with regard to food & non-delight with regard to the entire
world, he remains focused on impermanence with regard to all fabrications. The
perception of death is well established within him. He dwells in dependence
on the five strengths of a learner -- strength of conviction, strength of conscience,
strength of concern, strength of persistence, & strength of discernment
-- but his five faculties... are present in a weak form. Because of their weakness,
he attains only slowly the immediacy that leads to the ending of the effluents.
This is called painful practice with slow intuition.
And what is painful practice with quick intuition? There is the case where a
monk remains focused on unattractiveness with regard to the body... focused
on impermanence with regard to all fabrications. The perception of death is
well established within him. He dwells in dependence on the five strengths of
a learner... and his five faculties... are present in an acute form. Because
of their acuity, he attains quickly the immediacy that leads to the ending of
the effluents. This is called painful practice with quick intuition.
And what is pleasant practice with slow intuition? There is the case where a
monk... enters & remains in the first jhana... second jhana... third jhana...
fourth jhana. He dwells in dependence on the five strengths of a learner...
but his five faculties... are present in a weak form. Because of their weakness,
he attains only slowly the immediacy that leads to the ending of the effluents.
This is called pleasant practice with slow intuition.
And what is pleasant practice with quick intuition? There is the case where
a monk... enters & remains in the first jhana... second jhana... third jhana...
fourth jhana. He dwells in dependence on the five strengths of a learner...
and his five faculties... are present in an acute form. Because of their acuity,
he attains quickly the immediacy that leads to the ending of the effluents.
This is called pleasant practice with quick intuition.
These are the four modes of practice.
-- A.IV.163
§ 86. As Ven. Sona was meditating in seclusion [after doing walking meditation
until the skin of his soles was split & bleeding], this train of thought
arose in his awareness: 'Of the Blessed One's disciples who have aroused their
persistence, I am one, but my mind is not released from the effluents through
lack of clinging/sustenance. Now, my family has enough wealth that it would
be possible to enjoy wealth & make merit. What if I were to disavow the
training, return to the lower life, and to enjoy wealth & make merit?'
Then the Blessed One, as soon as he perceived with his awareness the train of
thought in Ven. Sona's awareness -- as a strong man might extend his flexed
arm or flex his extended arm -- disappeared from Mount Vulture Peak, appeared
in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat.
Ven. Sona, after bowing down to the Blessed One, sat down to one side. As he
was sitting there, the Blessed One said to him, 'Just now, as you were meditating
in seclusion, didn't this train of thought appear to your awareness: "Of
the Blessed One's disciples who have aroused their persistence, I am one, but
my mind is not released from the effluents... What if I were to disavow the
training, return to the lower life, and to enjoy wealth & make merit?"'
'Yes, lord.'
'Now what do you think, Sona. Before, when you were a house-dweller, were you
skilled at playing the vina?'
'Yes, lord.'
'...And when the strings of your vina were too taut, was your vina in tune &
playable?'
'No, lord.'
'...And when the strings of your vina were too loose, was your vina in tune
& playable?'
'No, lord.'
'...And when the strings of your vina were neither too taut nor too loose, but
tuned (lit: "established") to be right on pitch, was your vina in
tune & playable?'
'Yes, lord.'
'In the same way, Sona, over-aroused persistence leads to restlessness, overly
slack persistence leads to laziness. Thus you should determine the right pitch
for your persistence, attune ('penetrate, 'ferret out') the pitch of the [five]
faculties [to that], and there pick up your theme.'
'Yes, lord,' Ven. Sona answered the Blessed One. Then, having given this exhortation
to Ven. Sona, the Blessed One -- as a strong man might extend his flexed arm
or flex his extended arm -- disappeared from the Cool Wood and appeared on Mount
Vulture Peak.
So after that, Ven. Sona determined the right pitch for his persistence, attuned
the pitch of the [five] faculties [to that], and there picked up his theme.
Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time
reached & remained in the supreme goal of the holy life for which clansmen
rightly go forth from home into homelessness, knowing & realizing it for
himself in the here & now. He knew: 'Birth is ended, the holy life fulfilled,
the task done. There is nothing further for the sake of this world.' And thus
Ven. Sona became another one of the Arahants.
-- A.VI.55
§ 87. There 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,' and whereby a
monk who is an adept (Arahant), standing at the level of an adept, can discern
that 'I am an adept.'
...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.'
Furthermore, the monk who is a learner reflects, 'Is there outside of this [doctrine
& discipline] any priest or contemplative who teaches the true, genuine,
& accurate Dhamma like the Blessed One?' And he discerns, 'No, there is
no priest or contemplative outside of this doctrine & discipline who teaches
the true, genuine, & accurate Dhamma like the Blessed One.' This too 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.'
Furthermore, the monk who is a learner discerns the five faculties: the faculty
of conviction... persistence... mindfulness... concentration... discernment.
He sees clear through with discernment their destiny, excellence, rewards, &
consummation, but he does not touch them with his body. This too 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.'
And what is the manner of reckoning whereby a monk who is an adept, standing
at the level of an adept, can discern that 'I am an adept'? There is the case
where a monk who is an adept discerns the five faculties: the faculty of conviction...
persistence... mindfulness... concentration... discernment. He touches with
his body and sees clear through with discernment what their destiny, excellence,
rewards, & consummation are. This is a manner of reckoning whereby a monk
who is an adept, standing at the level of an adept, can discern that 'I am an
adept.'
Furthermore, the monk who is an adept discerns the six sense faculties: the
faculty of the eye... ear... nose... tongue... body... intellect. He discerns,
'These six sense faculties will disband entirely, everywhere, & in every
way without remainder, and no other set of six sense faculties will arise anywhere
or in any way.' This too is a manner of reckoning whereby a monk who is an adept,
standing at the level of an adept, can discern that 'I am an adept.'
-- S.XLVIII.53
§ 88. When a disciple of the noble ones discerns, as they actually are
present, the origination, the disappearance, the allure, the drawbacks -- and
the emancipation from -- these five faculties, he is called a disciple of the
noble ones who has attained the stream, not subject to perdition, certain, destined
for self-awakening... When, having discerned as they actually are present, the
origination, the disappearance, the allure, the drawbacks -- and the emancipation
from -- these five faculties, he is released from lack of clinging/sustenance,
he is called an Arahant...
-- S.XLVIII.3, 5
§ 89. The Buddha: Sariputta, do you take it on conviction that the faculty
of conviction, when developed & pursued, plunges into the Deathless, has
the Deathless as its goal & consummation? Do you take it on conviction that
the faculty of persistence... mindfulness... concentration... discernment, when
developed & pursued, plunges into the Deathless, has the Deathless as its
goal & consummation?
Sariputta: It's not that I take it on conviction in the Blessed One that the
faculty of conviction... persistence... mindfulness... concentration... discernment,
when developed & pursued, plunges into the Deathless, has the Deathless
as its goal & consummation. Those who have not known, seen, penetrated,
realized, or attained it by means of discernment would have to take it on conviction
in others that the faculty of conviction... discernment... has the Deathless
as its goal & consummation; whereas those who have known, seen, penetrated,
realized, & attained it by means of discernment would have no doubt or uncertainty
that the faculty of conviction... discernment... has the Deathless as its goal
& consummation. And as for me, I have known, seen, penetrated, realized,
& attained it by means of discernment. I have no doubt or uncertainty that
the faculty of conviction... discernment... has the Deathless as its goal &
consummation.
-- S.XLVIII.44