Exploring the Path - Pāli Course

Saddhāya taratī oghaṃ,¹

appamādena aṇṇavaṃ;²

Vīriyena dukkhamacceti,³

paññāya parisujjhatī’ti.⁴

Through confidence one crosses the flood;

Through earnestness the ocean;

Through energy he conquers suffering,

By wisdom he gets purified.

The commentary⁵ to the Atthasālinī portrays a picture of a strong river inhabited with crocodiles, sharks, ogres and different dangerous animals and creatures. A timid crowd, expected to cross this perilous torrent, doesn’t dare do so. Here a courageous and daring warrior inquires why they wouldn’t cross the river but rather remain on this shore (kasmā ṭhitatthā’ti), and receives the reply that they are too afraid because crossing would involve too many dangers (sappaṭibhayabhāvena otarituṃ na visahāmā’ti). But when then the warrior himself delivers an example for all by crossing the river — repelling all fearful creatures and securing the passage — the whole crowd follows. 

In the same way saddhā exists as a forerunner and precursor, fulfilling various functions as the base for any further progress.

… saddhā pubbaṅgamā purecārikā hoti …

That is why, when King Milinda questioned the Venerable Nagāsena⁶ about the special importance and characteristic of saddhā⁷ and further asked about sampakkhandana (aspiration, leaping forward),⁸ Venerable Nagāsena characterized sampakkhandanalakkhaṇā by pointing to the model of the sāvaka-saṅgho.

Yathā, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa⁹ pattiyā anadhigatassa¹⁰ adhigamāya asacchikatassa sacchikiriyāya. Evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhā’ti

It is, O’ King, when some recluse witnesses in others that they have achieved complete mental liberation and attained the fruit of either a Sotāpatti, a Sakadāgāmi, an Anāgāmi or an Arahatta, he aspires and applies himself to reach what has not been reached, to obtain what has not been obtained, to realise what has not been realised yet. This, O’ King is the special characteristic of saddhā as aspiration.

The quoted text here presents the wording when paying respect to the members of the Bhikkhusaṅgha. This formula was recommended by the Buddha at various occasions and is here introduced from the Dhajaggasutta. The Buddha preached the Dhajaggasutta to remind a meditator when overtaken with fear, doubt and an accumulation of obstacles to overcome them by recollecting the inspiring qualities of the Saṅgha in order to be stirred and strengthened.¹¹

It is said when a meditator recollects such qualities of the Saṅgha his mind departs from greed, aversion and delusion, develops respectfulness, conquers fear, instigates faith and becomes filled with joy. He acquires a feeling as if he were living in the presence of the Saṅgha.

… saṅghaguṇādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge¹² cassa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti, uttari appaṭivijjhanto¹³ pana sugatiparāyano hoti.

… his mind worships the attainment of the qualities of the Saṅgha, in case of occasion for any wrongdoing he encounters a sense of shame as he would stand face to face with the Saṅgha and he is bound for a happy destiny if he does not penetrates even further.¹⁴

When the formula uses the term cattāri purisa-yugāni, aṭṭha-purisa-puggalā and concludes: Atha saṅghaṃ sareyyātha, puññakkhettaṃ anuttaraṃ.

One may refer to the Saṅghānussatikathā, Visuddhimaggo which further explains these ‘four pairs of men’ which then add up to ‘eight kinds of individuals’.

Yadidaṃ cattāri purisa-yugāni, aṭṭha-purisa-puggalā:

Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho¹⁵ phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugaḷāni honti.

The four pairs of men:

Taking them in pairs, the one staying on the first path and the one enjoying the fruition is one pair, thus making them four pairs of men.¹⁶

Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti.

The eight kinds of individuals:

Considering each as individual, the one who is staying on the first path and the one enjoying the fruition is another one, thus making them eight kinds of individuals.

Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni:

Thus the words person and individual have the same meaning.

It is said that to encounter a congregation of such exemplars — which constitute the eight kinds of individuals who have not only maintained and walked the path but also realized its fruit — is truly worth a journey of many leagues¹⁷ and offers a limitless field of merit (anuttaraṃ puññakkhettaṃ lokassa) in this world. It is certainly worth paying respect to the members of the Bhikkhusaṅgha in the following different ways: