In the Buddha's Words - Bhikkhu Bodhi [55]
18. “When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: ‘Are there in this monk any states based on hate such that, with his mind obsessed by those states ... he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on hate in this monk. The bodily and verbal behavior of this monk are not those of one affected by hate. And the Dhamma that he teaches is profound … to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate.’
19. “When he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion: ‘Are there in this monk any states based on delusion such that, with his mind obsessed by those states ... he might urge others to act in a way that would lead to their harm and suffering for a long time?’ As he investigates him, he comes to know: ‘There are no such states based on delusion in this monk. The bodily and verbal behavior of this monk are not those of one affected by delusion. And the Dhamma that he teaches is profound … to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion.’
20. “When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorizes it and examines the meaning of the teachings he has memorized; when he examines their meaning, he accepts those teachings as a result of pondering them; when he has accepted those teachings as a result of pondering them, desire springs up; when desire has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the supreme truth and sees it by penetrating it with wisdom.25 In this way, Bhāradvāja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth.”26
21. “In that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognize the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth.” “The final arrival at truth, Bhāradvāja, lies in the repetition, development, and cultivation of those same things. In this way, Bhāradvāja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth.”
22. “In that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognize the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth.”
“Striving is most helpful for the final arrival at truth, Bhāradvāja. If one does not strive, one will not finally arrive at truth; but because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth.”
23. “But what, Master Gotama, is most helpful for striving? We ask Master Gotama about the thing most helpful for striving.”
“Scrutiny is most helpful for striving, Bhāradvāja. If one does not scrutinize, one will not strive; but because one scrutinizes, one strives. That is why scrutiny is most helpful for striving.”
24. “But what, Master Gotama, is most helpful for scrutiny? We ask Master Gotama about the thing most helpful for scrutiny.