The Seven Factors of the Fruit of Stream-Entry

Monks, there are these six principles of cordiality that create love and respect and conduce to cohesion, to non-dispute, to harmony, and to unity. 

What are the six?

1. Here a Monk maintains bodily acts of loving-kindness both in public and in private towards his companions in the holy life. This is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and to unity.

2. Again, a Monk maintains verbal acts of loving-kindness both in public and in private towards his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and unity.

3. Again, a Monk maintains mental acts of loving-kindness both in public and in private towards his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and to unity.

4. Again, a Monk uses things in common with his virtuous companions in the holy life; without making reservations, he shares with them any gain of a kind that accords with The Teachings and has been obtained in a way that accords with The Teachings, including even the mere contents of his bowl. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and unity.

5. Again, a Monk resides both in public and in private possessing in common with his companions in the holy life those virtues (moral conduct) that are unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, not misunderstood, and leading to concentration. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and to unity.

6. Again, a Monk resides both in public and in private possessing in common with his companions in the holy life that view (Right View) that is noble and liberating, and leads one who practices in accordance with it to the complete destruction of discontentedness. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to non-dispute, to harmony, and to unity.

These are the six principles of cordiality that create love and respect, and conduce to cohesion, to non-dispute, to harmony, and to unity.

Of these six principles of cordiality, the chief, the most cohesive, the most unifying is this view (Right View) that is noble and liberating, and which leads the one who practices in accordance with it to the complete destruction of discontentedness. Just as the chief, the most cohesive, the most unifying part of a pinnacle house is the pinnacle itself, so too, of these six principles of cordiality, the chief, the most cohesive, the most unifying is this view (Right View) that is noble and liberating, and which leads the one who practices in accordance with it to the complete destruction of discontentedness.

And how does this view (Right View) that is noble and liberating lead the one who practices in accordance with it to the complete destruction of discontentedness?

Here a Monk, gone to the forest or to the root of a tree or to an empty hut, considers thus: Is there any obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they actually are? If a Monk is obsessed by sensual desire, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If he is obsessed by complacency, then his mind is obsessed. If he is obsessed by restlessness and worry, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a Monk is absorbed in speculation about this world, then his mind is obsessed. If a Monk is absorbed in speculation about the other world, then his mind is obsessed. If a Monk takes to arguing and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed.

He understands thus: There is no obsession unabandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths. This is the first wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: When I pursue, develop, and cultivate this view (Right View), do I personally obtain serenity, do I personally obtain quenching?

He understands thus: When I pursue, develop, and cultivate this view (Right View), I personally obtain serenity, I personally obtain quenching. This is the second wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin outside [The Buddha’s Teachings] possessed of a view (Right View) such as I possess?

He understands thus: There is no other Ascetic or Brāhmin outside [The Buddha's Teachings] possessed of a view (Right View) such as I possess. This is the third wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: Do I possess the character of a person who possesses Right View? What is the character of a person who possesses Right View? This is the character of a person who possesses Right View: although he may commit some kind of misdeed for which a means of rehabilitation has been laid down, still he at once confesses, reveals, and discloses it to The Teacher or to wise companions in the holy life, and having done that, he enters upon restraint for the future. Just as a young, tender infant lying prone at once draws back when he puts his hand or his foot on a live coal, so too, that is the character of a person who possesses Right View.

He understands thus: I possess the character of a person who possesses Right View. This is the fourth wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: Do I possess the character of a person who possesses Right View? What is the character of a person who possesses Right View? This is the character of a person who possesses Right View: although he may be active in various matters for his companions in the holy life, yet he has a determined regard for training in the higher virtuous behavior (moral conduct), the training in the higher mind (mental discipline), and the training in the higher wisdom. Just as a cow with a new calf, while she grazes watches her calf, so too, that is the character of a person who possesses Right View.

He understands thus: I possess the character of a person who possesses Right View. This is the fifth wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: Do I possess the strength of a person who possesses Right View? What is the strength of a person who possesses Right View? This is the strength of a person who possesses Right View: when The Teachings and Discipline proclaimed by The Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears The Teachings as with enthusiastic ears.

He understands thus: I possess the strength of a person who possesses Right View. This is the sixth wisdom attained by him that is noble, world transcending, not shared by ordinary people.

Again, a Noble Disciple considers thus: Do I possess the strength of a person who possesses Right View? What is the strength of a person who possesses Right View? This is the strength of a person who possesses Right View: when The Teachings and Discipline proclaimed by The Tathāgata is being taught, he gains inspiration in the meaning, gains inspiration in The Teachings, gains joyfulness connected with The Teachings.

He understands thus: I possess the strength of a person who possesses Right View. This is the seventh wisdom attained by him that is noble, world transcending, not shared by ordinary people.

When a Noble Disciple is thus possessed of seven factors, he has well sought the character for realization of the fruit of Stream-Entry. When a Noble Disciple is thus possessed of seven factors, he possesses the fruit of Stream-Entry. 

(Reference: MN 48)

In this Teaching from Gotama Buddha, he shares six principles of cordiality and seven factors of Stream-Entry.

The six principles of cordiality provide a Practitioner guidance to develop bodily, verbal, and mental acts of “loving-kindness both in public and in private towards his companions in the holy life”. Cultivating this creates “love and respect, and conduces to cohesion, to non-dispute, to harmony, and to unity” among all of your personal and professional relationships.

An Enlightened being will be interested in living in peacefulness among all beings with harmony and unity, not in having arguments, disputes, and proving that you are right and others are wrong. Instead, an Enlightened being will be humble free of any arrogance or pride described as the fetter/taint/pollution of mind known as conceit.

(1-3) Practicing loving-kindness and one’s bodily, verbal, and mental conduct will help to cultivate and practice politeness, kindness, friendliness, and respect towards all beings. An Enlightened being would not reserve their respect for only those who have earned their respect but instead, would practice these wholesome qualities with all beings. Practicing in this way produces wholesome decisions and wholesome results in your personal and professional relationships.

(4) The Buddha also guides Practitioners to practice generosity through giving and sharing without reservation as this will also “create love and respect, and conduces to cohesion, to non-dispute, to harmony, and unity” in your personal and professional relationships. A Practitioner will need to find the middle way in terms of giving and sharing through practicing generosity as described in other chapters of this book series.

(5) A Practitioner will need to practice wholesome moral conduct both in public and private to develop and maintain wholesome personal and professional relationships. Through practicing wholesome moral conduct and all the other steps of The Eight Fold Path, a Practitioner develops concentration. Decisions that lead to wholesome moral conduct are “conducive to concentration”. Practicing The Eight Fold Path culminates into development of concentration in the mind which benefits a Practitioner in daily life through improved decision making. This also leads to “cohesion, to non-dispute, to harmony, and to unity”.

(6) A Practitioner will need to establish and practice Right View as a first step on The Path to Enlightenment. It is “that view that is noble and liberating, and leads one who practices in accordance with it to the complete destruction of discontentedness”. Without establishing and practicing Right View, a Practitioner would be unable to eliminate discontentedness from the mind. As one practices Right View, accepting responsibility for their own inner feelings and that the mind causes its own discontentedness described in The Four Noble Truths, this too “conduces to cohesion, to non-dispute, to harmony, and to unity”. If an individual were to blame their friends and associates for the discontentedness in the mind, this would lead to arguments and difficulties in relationships that would hinder one from healthy interactions leading to wholesome results in this life.

“Of these six principles of cordiality, the chief, the most cohesive, the most unifying is this view (Right View) that is noble and liberating, and which leads the one who practices in accordance with it to the complete destruction of discontentedness. Just as the chief, the most cohesive, the most unifying part of a pinnacle house is the pinnacle itself, so too, of these six principles of cordiality, the chief, the most cohesive, the most unifying is this view (Right View) that is noble and liberating, and which leads the one who practices in accordance with it to the complete destruction of discontentedness.”: The Buddha explains that establishing and practicing Right View is of the highest importance among all of the six principles of cordiality and is why one needs to deeply learn and practice The Four Noble Truths as an entry point onto The Path to Enlightenment.

The Buddha then goes further explaining how one who has established Right View is used in beneficial ways to further a Practitioners progress on The Path to Enlightenment.

Through establishing Right View, a Practitioner can abandon The Five Hindrances to Enlightenment described as sensual desire, ill will, complacency, restlessness and worry, and doubt. A mind that is obsessed with The Five Hindrances and has not eliminated these aspects of mind will not experience Enlightenment.

“If a Monk is absorbed in speculation about this world, then his mind is obsessed. If a Monk is absorbed in speculation about the other world, then his mind is obsessed”: The Buddha explains that a Practitioner who is “absorbed with speculation about the other world, then his mind is obsessed”. The “other world” is any of the other realms of existence. Speculation about the “other world” would only lead to frustration and madness. Eliminating the obsession with speculation about the “other world” will allow the mind to reside in the present moment no longer worried about what will or will not happen after death but instead, apply determination, dedication, and diligence to learning, reflecting, and practicing these Teachings to produce the results of an Enlightened mind.

“If a Monk takes to arguing and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed”: The Buddha provides guidance that one should not be involved in disputes and stabbing others with verbal daggers. This only leads to separation and difficulties in relationships. An Enlightened being does not argue but instead, is able to have peaceful and calm discussions in any and all situations.

“He understands thus: There is no obsession unabandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths”: A Practitioner will have eliminated any and all obsession of mind so that a Practitioner can “see things as they actually are” having removed all ignorance, delusion, or confusion of mind. This provides the ability for one to awaken to “the truths” found in these Teachings.

“Again, a Noble Disciple considers thus: When I pursue, develop, and cultivate this view (Right View), do I personally obtain serenity, do I personally obtain quenching? He understands thus: When I pursue, develop, and cultivate this view (Right View), I personally obtain serenity, I personally obtain quenching”: Personally obtain quenching is to eliminate or extinguish craving/desire/attachment. Quenching is to satisfy one’s thirst. Through the elimination of craving/desire/attachment the mind’s thirst for craving has been satisfied being fully eliminated.

“Again, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin outside [The Buddha’s Teachings] possessed of a view (Right View) such as I possess? He understands thus: There is no other Ascetic or Brāhmin outside [The Buddha's Teachings] possessed of a view (Right View) such as I possess. This is the third wisdom attained by him that is noble, world transcending, not shared by ordinary people”: There are no other Teachings that I am aware of that explains discontentedness, the cause of discontentedness, the elimination of discontentedness, and the way leading to the elimination of discontentedness as described in The Buddha’s Teachings. Clear, concise, and directly explaining why the mind experiences discontentedness and how to eliminate it permanently. This is described in The Four Noble Truths and when a Practitioner understands and practices this Teaching they will have acquired wisdom not understood by “ordinary people” (i.e. commonly understood in the world).

“Again, a Noble Disciple considers thus: Do I possess the character of a person who possesses Right View? What is the character of a person who possesses Right View? This is the character of a person who possesses Right View: although he may commit some kind of misdeed for which a means of rehabilitation has been laid down, still he at once confesses, reveals, and discloses it to The Teacher or to wise companions in the holy life, and having done that, he enters upon restraint for the future. Just as a young, tender infant lying prone at once draws back when he puts his hand or his foot on a live coal, so too, that is the character of a person who possesses Right View”: As a Practitioner learns and progresses on The Path to Enlightenment, it is impossible to learn, reflect, and practice these Teachings to perfection without long term dedication to improving one’s life practice. There are going to be plenty of situations where the mind, having learned these Teachings, will be unable to practice them fully. The transformation from an unEnlightened mind to Enlightened mind takes time with gradual training, gradual practice, and gradual progress. As one progresses and experiences situations where they are unable to practice these Teachings, The Buddha suggests that one shares that with their Teacher or “wise companions in the holy life”. This would help the Student to learn and improve their life practice with support from their Teacher or other members of The Community. There is no need for guilt, shame, or fear, but instead, to ensure that a Practitioner receives the needed guidance to further develop their life practice towards the attainment of Enlightenment.

“Again, a Noble Disciple considers thus: Do I possess the character of a person who possesses Right View? What is the character of a person who possesses Right View? This is the character of a person who possesses Right View: although he may be active in various matters for his companions in the holy life, yet he has a determined regard for training in the higher virtuous behavior (moral conduct), the training in the higher mind (mental discipline), and the training in the higher wisdom. Just as a cow with a new calf, while she grazes watches her calf, so too, that is the character of a person who possesses Right View”: A Practitioner who has established Right View will be determined to accomplish a well developed practice of The Eight Fold Path described in this Teaching through its high-level description of “higher virtuous behavior (moral conduct), the training in the higher mind (mental discipline), and the training in the higher wisdom”. Just as a cow watches over her calf, a Practitioner who understands and is practicing Right View, watches over their life practice remaining determined, dedicated, and diligent to establish a well developed practice of The Eight Fold Path.

“Again, a Noble Disciple considers thus: Do I possess the strength of a person who possesses Right View? What is the strength of a person who possesses Right View? This is the strength of a person who possesses Right View: when The Teachings and Discipline proclaimed by The Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears The Teachings as with enthusiastic ears”: A Practitioner who has “strength” is one who applies effort and energy towards the active learning of these Teachings.

“Again, a Noble Disciple considers thus: Do I possess the strength of a person who possesses Right View? What is the strength of a person who possesses Right View? This is the strength of a person who possesses Right View: when The Teachings and Discipline proclaimed by The Tathāgata is being taught, he gains inspiration in the meaning, gains inspiration in The Teachings, gains joyfulness connected with The Teachings”: Another strength that a Practitioner develops and maintains is inspiration in the meaning of The Teachings and joy arises in relationship to learning, reflecting, and practicing The Teachings.

“When a Noble Disciple is thus possessed of seven factors, he has well sought the character for realization of the fruit of Stream-Entry. When a Noble Disciple is thus possessed of seven factors, he possesses the fruit of Stream-Entry”: When a Practitioner has developed and cultivated these seven factors, and the others mentioned throughout this book, they are experiencing the benefits of the attainment of the first Stage of Enlightenment as a Stream-Enterer.