Path of Freedom [Vimuttimagga]

306 VimuttimaggaQ. What are the defilements standing in that place? A. Sense-desire,hate and infatuation which cause ill-faring are called the defilements standingin that place. [458] These are also cut down. At this time one realizes theFruit of Stream-entrance. If a man has not yet attained to the stage of aStream-entrant, he dwells in the Stream-entrant's place of departure, or theeighth place. Or else, in the ground of vision or concentration or in the wisdomprocedure which arises from both. This is the full explanation of the knowledgeof the Path of Stream-entrance. Immediately after, the Stream-entrantcuts off the three fetters. Therefore his object is unconditioned. The methodwhich is not different from the Path and other states arouses the fruitionalknowledge and the fruitional consciousness of the Stream-entrant.Having seen the Path, Fruit and Nibbdna, he cuts off the defilementsand sees the remaining defilements. This is Stream-entrance, non-retrogression.This is to be born of the breast of the Blessed One. This is to be born of themouth of the Blessed One. This is the dhamma that is born of dhamma}This is the getting of the limbs of dhamma. It is separation from all things.It is called the good course endowed with vision. It is called familiarity withthe Noble Doctrine. It is the dwelling at the threshold of the Sublime. 2Here, perfecting his vision, he sees the Good Law. After seeing the GoodLaw, he fulfils knowledge. If his knowledge is fulfilled, he enters the streamof the Noble Doctrine and becomes familiar with wisdom, and opening thegate of the Sublime, he dwells within it. Therefore it is said in the verse thus:ONCE-RETURNERRoyal is that one who wins the stream,a king of deva-realms is he,a ruler of all worlds that be,for Fruit of Stream is verily supreme^Dwelling in this stage, that yogin endeavours further wishing to obtainthe Fruit of Once-return, and he sees birth, destruction and the rest. As explainedabove he sees. He develops in the way through which he saw thePath. Depending on the faculties, the powers and enlightenment-intellection,1. (a) S. II, 221; M. Ill, 29: YaM kho tarn, bhikkhave, sammd vadamdno vedeyya: Bhagavatoputto oraso mukhato jdto dhammajo dhammanimmito dhammaddyddo no dmisaddyddoti,—Sdriputtam eva tarn sammd vadamdno vadeyya: Bhagavato putto oraso mukhatojdto dhammajo dhammanimmito dhammaddyddo no dmisaddyddo ti.(b) S. Ill, 83: Pancakkdandhe parinndya, sattasaddhammagocard,pasarhsiya sappurisd, putta buddhassa orasd.2. S. II, 43: Yato kho bhikkhave ariyasdvako evam paccayam pajdndti, evam paccayasamudayampajdndti, evam paccayanirodham pajdndti, evam paccayanirodhagdminim patipadampajdndti, ayam vuccati bhikkhave ariyasdvako ditthisampanno iti pi, dassanasampannoiti pi, dgato imam saddhammam iti pi, passati imam saddhammam iti pi, sekhena nanenasamanndgato iti pi sekhdya vijjaya samanndgato iti pi, dhammasotam samdpanno iti pi,ariyo nibbedhikapanno iti pi, amatadvdram dhacca tit that i iti plti.3. Cp. Dh. 178: Pathavyd ekarajjena saggassa gamanena vdSabbalokddhipaccena sotdpatti phalarh vararh.