At Savatthi. There the Blessed One said this: "Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world, in the company of the devas of the Tavatimsa realm, and there in the Nandana Grove, accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five cords of celestial sensual pleasure, still, as he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of misery, the bad destinations, the nether world. Although, bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"What are the four? Here, bhikkhus, the noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.' "
"He possesses confirmed confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'"
"He possesses confirmed confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals-this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' "
"He possesses the virtues dear to the noble ones-unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration."
"He possesses these four things. And, bhikkhus, between the obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four things. "
(Even a universal monarch may have a bad rebirth, but someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is freed from such destinies.)
SN 55.2 Brahmacariyogadha Sutta: Grounded
"Bhikkhus, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"A noble disciple, bhikkhus, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "Those who possess faith and virtue, Confidence and vision of the Dhamma, In time arrive at the happiness Grounded upon the holy life."
(Someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is a stream-enterer, destined for awakening.)
SN 55.3 Dīghāvuupāsaka Sutta: Dighavu
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the lay follower Dighavu was sick, afflicted, gravely ill. Then the lay follower Dighavu addressed his father, the householder Jotika: thus: "Come, householder, approach the Blessed One, pay homage to him in my name with your head at his feet, and say: 'Venerable sir, the lay follower Dighavu is sick, afflicted, gravely ill; he pays homage to the Blessed One with his head at the Blessed One's feet.' Then say: 'It would be good, venerable sir, if the Blessed One would come to the residence of the lay follower Dighavu out of compassion.'"
"Yes, dear," the householder Jotika replied, and he approached the Blessed One, paid homage to him, sat down to one side, and delivered his message. The Blessed One consented by silence. Then the Blessed One dressed and, taking bowl and robe, went to the residence of the lay follower Dighavu. He then sat down in the appointed seat and said to the lay follower Dighavu: "I hope you are bearing up, Dighavu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."
"Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned." "Therefore, Dighavu, you should train yourself thus: 'I will be one who possesses confirmed confidence in the Buddha thus: "The Blessed One is '" teacher of devas and humans, the Enlightened One, the Blessed One." I will be one who possesses confirmed confidence in the Dhamma ... in the Sangha .... I will be one who possesses the virtues dear to the noble ones, unbroken ... leading to concentration.' It is in such a way that you should train yourself."
"Venerable sir, as to these four factors of stream-entry that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... I possess the virtues dear to the noble ones, unbroken ... leading to concentration."
"Therefore, Dighavu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, Dighavu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. It is in such a way that you should train yourself."
"Venerable sir, as to these six things that partake of true knowledge that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving non-self in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurs to me: 'After I am gone, may this householder Jotika not fall into distress.'"
"Don't be concerned about this, dear Dighavu. Come now, dear Dighavu, pay close attention to what the Blessed One is saying to you." Then the Blessed One, having given this exhortation to the lay follower Dighavu, rose from his seat and departed. Then, not long after the Blessed One had left, the lay follower Dighavu died.
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: "Venerable sir, that lay follower named Dighavu to whom the Blessed One gave a brief exhortation has died. What is his destination, what is his future born?"
"Bhikkhus, the lay follower Dighavu was wise. He practiced in accordance with the Dhamma and did not trouble me on account of the Dhamma. Bhikkhus, with the utter destruction of the five lower fetters the lay follower Dighavu has become one of spontaneous birth, due to attain Nibbana there without returning from that world."
(The lay follower Dīghāvu is ill and he asks for the Buddha to visit. Dīghāvu confirms that he possesses the four factors of stream-entry and in addition six contemplations leading to insight. Yet he is still worried that his close companion will miss him when he dies.)
SN 55.4 Paṭhamasāriputta Sutta: Sariputta (1)
On one occasion the Venerable Sariputta and the Venerable Ananda were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Ananda emerged from seclusion .... Sitting to one side, the Venerable Ananda said to the Venerable Sariputta: "Friend Sariputta, on account of possessing how many thin are people declared by the Blessed One to be stream-enterers no longer bound to the nether world, fixed in destiny, with enlightenment as their destination?"
"It is on account of possessing four things, friend Ananda , that people are declared by the Blessed One to be stream-enterers , no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. What four? Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration."
"It is, friend, on account of possessing these four things that people are declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination."
(Sāriputta explains to Ānanda that someone who has the four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha, and ethical conduct—is a stream-enterer, destined for awakening.)
SN 55.5 Dutiyasāriputta Sutta: Sariputta (2)
Then the Venerable Sariputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Sariputta, this is said: 'A factor for stream-entry, a factor for stream-entry.' What now, Sariputta, is a factor for stream-entry?"
"Association with superior persons, venerable sir, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream entry. "
"Good, good, Sariputta! Association with superior persons, Sariputta, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry. "Sariputta, this is said: 'The stream, the stream.' What now, Sariputta, is the stream?"
"This Noble Eightfold Path, venerable sir, is the stream; that is right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."
"Good, good, Sariputta! This Noble Eightfold Path is the stream; that is, right view ... right concentration."Sariputta, this is said: 'A stream-enterer, a stream-enterer.' What now, Sariputta, is a stream-enterer?" "One who possesses this Noble Eightfold Path, venerable sir, is called a stream-enterer: this venerable one of such a name and clan."
"Good, good, Sariputta! One who possesses this Noble Eightfold Path is a stream-enterer: this venerable one of such a name and clan."
(The Buddha asks Sāriputta about the four factors for stream-entry: association with good people, hearing the teaching, proper attention, and right practice. He also defines the “stream” and the “stream-enterer”.)
SN 55.6 Thapati Sutta: The Chamberlains
At Savatthi. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking: "After the three months, with his robe completed, the Blessed One will set out on tour."
Now on that occasion the chamberlains Isidatta and Purana were residing in Sadhuka on some business. They heard: "A number of bhikkhus, it is said, are making a robe for the Blessed One, thinking that after the three months, with his robe completed, the Blessed One will set out on tour."
Then the chamberlains Isidatta and Purana posted a man on the road, telling him: "Good man, when you see the Blessed One coming, the Arahant, the Perfectly Enlightened One, then you should inform us." After standing for two or three days that man saw the Blessed One coming in the distance. Having seen him, the man approached the chamberlains Isidatta and Purana and told them: "Sirs, this Blessed One is coming, the Arahant, the Perfectly Enlightened One. You may come at your own convenience."
Then the chamberlains Isidatta and Purana approached the Blessed One, paid homage to him, and followed closely behind him. Then the Blessed One left the road, went to the foot of a tree, and sat down on a seat that was prepared for him. The chamberlains Isidatta and Purana paid homage to the Blessed One, sat down to one side, and said to him: "Venerable sir, when we hear that the Blessed One will set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: 'The Blessed One will be far away from us.' Then when we hear that the Blessed One has set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: 'The Blessed One is far away from us,' "Further, venerable sir, when we hear that the Blessed One will set out from among the Kosalans on tour In the Mallan country ... that he has set out from among the Kosalans on tour in the MalIan country ... that he will set out from among the Mallans on tour in the Vajjian country . ..... that he has set out from among the Mallans on tour In the Vajjian country ... that he will set out from among the Vajjians on tour in the Kasian country . . . that he has set out from among the Vajjians on tour in the Kasian country ... that he will set out from among the Kasians on tour in Magadha, on that occasion there arises in us distress and displeasure at the thought: 'The Blessed One will be far away from us.'"
Then when we hear that the Blessed One has set out from among the Kasians on tour in Magadha, on that occasion there arises in us great distress and displeasure at the thought: 'The Blessed One is far away from us.' "But, venerable sir, when we hear that the Blessed One will set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: 'The Blessed One will be near to us: Then when we hear that the Blessed One has set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: 'The Blessed One is near to us.' "Further, venerable sir, when we hear that the Blessed One will set out from among the Kasians on tour in the Vajjian country ... that he has set out from among the Kasians on tour in the Vajjian country ... that he will set out from among the Vajjians on tour in the MalIan country ... that he has set out from among the Vajjians on tour in the MalIan country ... that he will set out from among the MalIans on tour in Kosala .. , that he has set out from among the MalIans on tour in Kosala .. , that he will set out from among the Kosalans on tour to Savatthi, on that occasion there arises in us elation and joy at the thought: 'The Blessed One will be near to us.' Then, venerable sir, when we hear that the Blessed One is dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park, on that occasion there arises in us great elation and joy at the thought: 'The Blessed One is near to us.'"
"Therefore, chamberlains, the household life is confinement, a dusty path. The going forth is like the open air. It is enough for you, chamberlains, to be diligent." "Venerable sir, we are subject to another confinement even more confining and considered more confining than the former one." "But what, chamberlains, is that other confinement to which you are subject, which is even more confining and considered more confining than the former one?"
"Here, venerable sir, when King Pasenadi of Kosala wants to make an excursion to his pleasure garden, after we have prepared his riding elephants we have to place the king's dear and beloved wives on their seats, one in front and one behind. Now, venerable sir, the scent of those ladies is just like that of a perfumed casket briefly opened; so it is with the royal ladies wearing scent. Also, venerable sir, the bodily touch of those ladies is just like that of a tuft of cotton wool or kapok; so it is with the royal ladies so delicately nurtured. Now on that occasion, venerable sir, the elephants must be guarded, and those ladies must be guarded, and we ourselves must be guarded, yet we do not recall giving rise to an evil state of mind in regard to those ladies. This, venerable sir, is that other confinement to which we are subject, which is even more confining and considered more confining than the former one."
"Therefore, chamberlains, the household life is confinement, a path of dust. The going forth is like the open air. It is enough for you, chamberlains, to be diligent. The noble disciple, chamberlains, who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. "What four? Here, chamberlains, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha .... He dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. A noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. "
"Chamberlains, you possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... Moreover whatever there is in your family that is suitable for giving, all that you share unreservedly among those who are virtuous and of good character. What do you think, carpenters, how many people are there among the Kosalans who are your equals, that is, in regard to giving and sharing?"
"It is a gain for us, venerable sir, it is well gained by us, Venerable sir, that the Blessed One understands us so well. "
(After the rainy season, the chamberlains Isidatta and Purāṇa hear that the Buddha is approaching and go to see him. They describe their joy at knowing when the Buddha is approaching, and speak of their special duties guarding the royal harem. The Buddha says they have four factors of stream-entry—experiential faith in the Buddha, the teaching, and the Saṅgha; and here generosity rather than ethics as the final factor.)
SN 55.7 Veḷudvāreyya Sutta: The People of Bamboo Gate
Thus have I heard. On one occasion the Blessed One was walking on tour among the Kosalans together with a great Sangha of bhikkhus when he reached the brahmin village of the Kosalans named Bamboo Gate. Then the brahmin householders of Bamboo Gate heard: "It is said, sirs, that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has been walking on tour among the Kosalans together with a great Sangha of bhikkhus and has arrived at Bamboo Gate. Now a good report concerning that Master Gotama has spread about thus: 'That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Mara, and Brahma, this generation with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.' It is good to see such arahants."
Then those brahmin householders of Bamboo Gate approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side. Some greeted the Blessed One and, having exchanged greetings and cordial talk, sat down to one side. Some extended their joined hands in reverential salutation towards the Blessed One and sat down to one side. Some announced their name and clan to the Blessed One and sat down to one side. Some remained silent and sat down to one side.
Sitting to one side, those brahmin householders of Bamboo Gate said to the Blessed One: "Master Gotama, we have such wishes, desires, and hopes as these: 'May we dwell in a home crowded with children! May we enjoy Kasian sandalwood! May we wear garlands, scents, and unguents! May we receive gold and silver! With the breakup of the body, after death, may we be reborn in a good destination, in a heavenly world!' As we have such wishes, desires, and hopes, let Master Gotama teach us the Dhamma in such a way that we might dwell in a home crowded with children ... and with the breakup of the body, after death, we might be reborn in a good destination, in a heavenly world."
"I will teach you, householders, a Dhamma exposition applicable to oneself. Listen to that and attend closely, I will speak." "Yes, sir," those brahmin householders of Bamboo Gate replied.
The Blessed One said this: "What, householders, is the Dhamma exposition applicable to oneself? Here, householders, a noble disciple reflects thus: 'I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live ... and am averse to suffering, if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another--of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering-that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects."
"Again, householders, a noble disciple reflects thus: 'If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from taking what is not given exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus this bodily conduct of his is purified in three respects. "
"Again, householders, a noble disciple reflects thus: 'If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects."
"Again, householders, a noble disciple reflects thus: 'If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects. "
"Again, householders, a noble disciple reflects thus: 'If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either .... ' Thus this verbal conduct of his is purified in three respects. "
"Again, householders, a noble disciple reflects thus: 'If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either .... ' Thus this verbal conduct of his is purified in three respects. "
"Again, householders, a noble disciple reflects thus: 'If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects. "
"He possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"When, householders, the noble disciple possesses these seven good qualities and these four desirable states, if he wishes he could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"
When this was said, the brahmin householders of Bamboo Gate said: "Magnificent, Master Gotama! . .. We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From today let the Blessed One remember us as lay followers who have gone for refuge for life."
(The brahmin householders of Bamboo Gate ask the Buddha how to live well in the home. The Buddha teaches them seven principles they can apply to themselves, which are practical applications of the Golden Rule. Someone with these seven principles and the four factors of stream-entry is a stream-enterer.)
SN 55.8 Paṭhamagiñjakāvasatha Sutta: The Brick Hall (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Natika in the Brick Hall. Then the Venerable Ananda approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, the bhikkhu named Salha has died. What is his destination, what is his future born?' The bhikkhuni named Nanda has died. What is her destination, what is her future born? The male lay follower named Sudatta has died. What is his destination, what is his future born? The female lay follower named Sujata has died. What is her destination, what is her future born?"
"Ananda, the bhikkhu Satha who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. The bhikkhuni Nanda who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbana there without returning from that world. The male lay follower Sudatta who has died had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion become a once-returner who, after coming back to this world only one more time, will make an end to suffering. The female lay follower Sujata who has died had, with the utter destruction of three fetters, become a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination. "
"It is not surprising, Ananda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.' "
"And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare thus of himself? Here, Ananda, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha ... . He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"This, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell .... I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"
(Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.)
SN 55.9 Dutiyagiñjakāvasatha Sutta: The Brick Hall (2)
Sitting to one side, the Venerable Ananda said to the Blessed One: "Venerable sir, the bhikkhu named Asoka has died. What is his destination, what is his future born? The bhikkhuni named Asoka has died. What is her destination, what is her future born? The male lay follower named Asoka has died. What is his destination, what is his future born? The female lay follower named Asoka has died. What is her destination, what is her future born?"
"Ananda, the bhikkhu Asoka who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge . . . . (all the rest as in the preceding sutta) ..."
"This, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell . . .. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'" (Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.)
SN 55.10 Tatiyagiñjakāvasatha Sutta: The Brick Hall (3)
Sitting to one side, the Venerable Ananda said to the Blessed One: "Venerable sir, the male lay follower named Kakkata has died in Natika. What is his destination, what is his future born? The male lay follower named Ka!inga ... Nikata .. , Katissaha .. , Tuttha ... Santuttha ... Bhadda...Subhadda has died in Natika. What is his destination, what is his future born?"
"kanda, the male lay follower Kakkata who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbana there without returning from that world. So too the male lay followers Kalmga,Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and Subhadda. " "The more than fifty male lay followers who have died in Natika had, with the utter destruction of the five lower fetters, become of spontaneous birth, due to attain Nibbana there without returning from that world. The male lay followers exceeding ninety who have died in Natika had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become once-returners who, after coming back to this world only one m? re time, will make an end to suffering. The five hundred and six male lay followers who have died in Natika had, with the utter destruction of three fetters, become stream enterers, no more bound to the nether world, fixed in destiny with enlightenment as their destination."
"It is not surprising, Ananda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma .... "
"And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma . .. ?" (The remainder of the sutta as in §8.) (Ānanda asks the Buddha about the rebirths of several disciples. The Buddha confirms those details, and proposes a way for people to know for themselves by reflecting on the four factors of stream-entry.)
SN 55.11 Sahassabhikkhunisaṃgha Sutta: The Thousand
On one occasion the Blessed One was dwelling at Savatthi in the Royal Park. Then a Sangha of a thousand bhikkhunis approached the Blessed One, paid homage to him, and stood to one side. The Blessed One said to those bhikkhunis: "Bhikkhunis, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, bhikkhunis, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' [361] He possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ., . leading to concentration. "
"A noble disciple, bhikkhunis, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
(The Buddha teaches a thousand nuns the four factors of stream-entry.)
SN 55.12 Brāhmaṇa Sutta: The Brahmins
At Savatthi. "Bhikkhus, the brahmins proclaim a way called 'going upwards: They enjoin a disciple thus: 'Come, good man, get up early and walk facing east. Do not avoid a pit, or a precipice, or a stump, or a thorny place, or a village pool, or a cesspool. You should expect death wherever you fall. Thus, good man, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world.''
"Now this practice of the brahmins, bhikkhus, is a foolish course, a stupid course; it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. But I, bhikkhus, proclaim the way going upwards in the Noble One's Discipline, the way which leads to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. "
"And what, bhikkhus, is that way going upwards, which leads to utter revulsion .. , to Nibbana. Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ' " teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma . . ' in the Sangha . . .. He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"This, bhikkhus, is that way going upwards, which leads to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana."
(The Buddha contrasts a foolish brahmanical ritual called “going upwards” with the four factors of stream-entry.)
SN 55.13 Ānandatthera Sutta: Ananda
On one occasion the Venerable Ananda and the Venerable Sariputta were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: "Friend Ananda, by the abandoning of how many things and because of possessing how many things are people declared by the Blessed One thus: 'This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination'?"
"It is, friend, by the abandoning of four things and because of possessing four things that people are declared thus by the Blessed One. What four? One does not have, friend, that distrust regarding the Buddha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Buddha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: 'The Blessed One is teacher of devas and humans, the Enlightened One, the Blessed One.' "
"One does not have that distrust regarding the Dhamma which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Dhamma which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: 'The Dhamma is well expounded by the Blessed One ... to be personally experienced by the wise.'"
"One does not have that distrust regarding the Sangha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Sangha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: 'The Sangha of the Blessed One's disciples is practicing the good way .,. the unsurpassed field of merit for the world.' "
"One does not have, friend, that immorality which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has those virtues dear to the noble ones which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: virtues dear to the noble ones ... leading to concentration."
"It is, friend, by the abandoning of these four things and because of possessing these four things that people are declared by the Blessed One thus: 'This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.'"
(Sāriputta asks Ānanda how many things are given up and how many things possessed by the stream-enterer.)
SN 55.14 Duggatibhaya Sutta: Bad Destination (1)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination. What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. A noble disciple who possesses these four things has transcended all fear of a bad destination."
(A noble disciple has transcended fears of a bad rebirth.)
SN 55.15 Duggativinipātabhaya Sutta: Bad Destination (2)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination, of the nether world. What four?" (Complete as in the preceding sutta.)
(A noble disciple has transcended fears of a bad rebirth.)
SN 55.16 Paṭhamamittāmacca Sutta: Friends and Colleagues (1)
"Bhikkhus, those for whom you have compassion and who think you should be heeded-whether friends or colleagues, relatives or kinsmen-these you should exhort, settle, and establish in the four factors of stream-entry."
"What four? You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: 'The Blessed One is ...teacher of devas and humans, the Enlightened One, the Blessed One.' You should exhort, settle, and establish them in confirmed confidence in the Dhamma . . . in the Sangha ... in the virtues dear to the noble ones, unbroken ... leading to concentration. "
"Those for whom you have compassion ... these you should exhort, settle, and establish in these four factors of stream-entry."
(You should encourage your friends in the four factors of stream-entry.)
SN 55.17 Dutiyamittāmacca Sutta: Friends and Colleagues (2)
"Bhikkhus, those for whom you have compassion and who think you should be heeded-whether friends or colleagues, relatives or kinsmen-these you should exhort, settle, and establish in the four factors of stream-entry."
"What four? You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: 'The Blessed One is teacher of devas and humans, the Enlightened One, the Blessed One.' . .. "
"Bhikkhus, there may be alteration in the four great elements: in the earth element, the water element, the heat element, the air element-but there cannot be alteration in the noble disciple who possesses confirmed confidence in the Buddha. Therein this is alteration: that the noble disciple who possesses confirmed confidence in the Buddha might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible. "
"You should exhort, settle, and establish them in confirmed confidence in the Dhamma .,. in the Sangha ... in the virtues dear to the noble ones ... leading to concentration. Bhikkhus, there may be alteration in the four great elements ... but there cannot be alteration in the noble disciple who possesses the virtues dear to the noble ones. Therein this is alteration: that the noble disciple who possesses the virtues dear to the noble ones might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible. "
"Those for whom you have compassion... these you should exhort, settle, and establish in these four factors of stream-entry." (You should encourage your friends in the four factors of stream-entry.)
SN 55.18 Paṭhamadevacārika Sutta: Visiting the Devas (1)
At Savatthi. Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared among the Tavatimsa devas. Then a number of devatas belonging to the Tavatimsa host approached the Venerable Mahamoggallana, paid homage to him, and stood to one side.
The Venerable Mahamoggallana then said to those devatas: "It is good, friends, to possess confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. "
"It is good, friends, to possess confirmed confidence in the Dhamma ... in the Sangha ... to possess the virtues dear to the noble ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."
"It is good, sir Moggallana, to possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha ... to possess the virtues dear to the nobles ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."
(Moggallāna visits the gods of the Thirty-Three and encourages them in the four factors of stream-entry.)
SN 55.19 Dutiyadevacārika Sutta: Visiting the Devas (2)
(This sutta is identical with the preceding one, except that wherever §18 reads "are reborn ill a good destination," the present sutta reads "have been reborn in a good destination. ")
SN 55.20 Tatiyadevacārika Sutta: Visiting the Devas (3)
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta's Grove and reappeared among the Tavatimsa devas. Then a number of devatas belonging to the Tavatimsa host approached the Blessed One, paid homage to him, and stood to one side. The Blessed One then said to those devatas: "It is good, friends, to possess confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One: Because of possessing confirmed confidence in the Buddha, some beings here are stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. "
"It is good, friends, to possess confirmed confidence in the Dhamma ... in the Sangha ... to possess the virtues dear to the noble ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here are stream enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination."
"It is good, dear sir, to possess confirmed confidence in the Buddha . . . in the Dhamma ... in the Sangha . . , to possess the virtues dear to the nobles ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here are stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination."
(Moggallāna visits the gods of the Thirty-Three and encourages them in the four factors of stream-entry.)
SN 55.21 Paṭhamamahānāma Sutta: Mahanama (1)
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, this Kapilavatthu is rich and prosperous, populous, crowded, with congested thoroughfares. In the evening, when I am entering Kapilavatthu after visiting the Blessed One or the bhikkhus worthy of esteem, I come across a stray elephant, a stray horse, a stray chariot, a stray cart, a stray man. On that occasion, venerable sir, my mindfulness regarding the Blessed One becomes muddled, my mindfulness regarding the Dhamma becomes muddled, my mindfulness regarding the Sangha becomes muddled. The thought then occurs to me: 'If at this moment I should die, what would be my destination, what would be my future born?'"
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one. When a person's mind has been fortified over a long time by faith, virtue, learning, generosity, and wisdom, right here crows, vultures, hawks, dogs, jackals, or various creatures eat his body, consisting of form, composed of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to being worn and rubbed away away, to breaking apart and dispersal. But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and wisdom-that goes upwards, goes to distinction."
"Suppose, Mahanama, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. All of its shards and fragments would sink downwards, but the ghee or oil there would rise upwards. So too, Mahanama, when a person's mind has been fortified over a long time by faith, virtue, learning, generosity, and wisdom, right here crows ... or various creatures eat his body .... But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and wisdom-that goes upwards, goes to distinction."
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one."
(Mahānāma the Sakyan expresses his fear that if he dies unmindful he may go to a bad rebirth. The Buddha tells him not to fear, as he will definitely go to a good place, since he has long practiced the Dhamma.)
SN 55.22 Dutiyamahānāma Sutta: Mahanama (2)
(As above down to)
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one. A noble disciple who possesses four things slants, slopes, and inclines towards Nibbana. What four? Here, Mahanama, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"Suppose, Mahanama, a tree was slanting, sloping, and inclining towards the east. If it was cut down at its foot, in what direction would it fall?" "In whatever direction it was slanting, sloping, and inclining, venerable sir."
"So too, Mahanama, a noble disciple who possesses these four things slants, slopes, and inclines towards Nibbana."
(Mahānāma the Sakyan expresses his fear that if he dies unmindful he may go to a bad rebirth. The Buddha tells him not to fear, as he will definitely go to a good place, since he has the four factors of stream-entry.)
SN 55.23 Godhasakka Sutta: Godha
At Kapilavatthu. Then Mahanama the Sakyan approached Godha the Sakyan and said to him: "How many things, Godha, must an individual possess for you to recognize him as a stream-enterer, one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination?"
"When an individual possesses three things, Mahanama, I recognize him as a stream-enterer, one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What three? Here, Mahanama, a noble disciple possesses firmed confidence in the Buddha ... in the Dhamma in the Sangha .... When an individual possesses these three things, I recognize him as a stream-enterer ... with enlightenrnent as his destination. But, Mahanama, how many things must an individual possess or you to recognize him as a stream-enterer with enlightenment as his destination?"
"When an individual possesses four things, Godha, I recognize him as a stream-enterer ... With enlightenment as his destination. What four? Here, Godha, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken leading to concentration. When an individual possesses these four things, I recognize him as a stream-enterer .. , with enlightenment as his destination."
"Wait, Mahanama! Wait, Mahanama! The Blessed One alone would know whether or not he possesses these things." "Come, Godha, we should approach the Blessed One. Having approached, we will report this matter to him."
Then Mahanama the Sakyan and Godha the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. Mahanama the Sakyan then reported their conversation, [continuing thus]: "Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side and the Bhikkhu Sangha might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence."
"Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side, and the Bhikkhu Sangha and the Bhikkhuni Sangha might take the other side .... The Blessed One might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, and the male lay followers might take the other side.. .. The Blessed One might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, and the female lay followers might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence. "
"Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, the female lay followers, and the world with its devas, Mara, and Brahma, this generation with its ascetics and brahmins, its devas and humans, might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence.
The Blessed One said:"When he speaks like that, Godha, what would you say about Mahanama the Sakyan?" "When he speaks in such a way, venerable sir, I would not say anything about Mahanama the Sakyan except what is good and favourable."
(Mahānāma and Godhā the Sakyans discuss whether a stream-enterer has three or four factors. They go to the Buddha to settle it, and Mahānāma testifies to his faith.)
SN 55.24 Paṭhamasaraṇānisakka Sutta: Sarakani (1)
At Kapilavatthu. Now on that occasion Sarakani the Sakyan had died, and the Blessed One had declared him to be a stream enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer when the Blessed One has declared Sarakani the Sakyan after he died to be a stream-enterer ... with enlightenment as his destination? Sarakani the Sakyan was too weak for the training; he drank intoxicating drink!"
Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. The Blessed One said: "Mahanama, when a lay follower has gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha, how could he go to the nether world? For if one speaking rightly were to say of anyone: 'He was a lay follower who had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha,' it is of Sarakani the Sakyan that one could rightly say this. Mahanama, Sarakani the Sakyan had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha, so how could he go to the nether world? "
"Here, Mahanama, some person possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' And so in the Dhamma and the Sangha. He is one of joyous wisdom of swift wisdom, and he has attained liberation. By the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world."
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is one of joyous wisdom, of swift wisdom, yet he has not attained liberation. With the utter destruction of the five lower fetters he has become one of spontaneous birth, due to attain Nibbana there without returning from that world. This person too, Mahanama is freed from hell, the animal realm, and the domain of ghosts: freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world"
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters he is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world."
"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith ... the faculty of wisdom. And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world. "
"Even if these great sal trees, Mahanama, could understand what is well spoken and what is badly spoken, then I would declare these great sal trees to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. How much more, then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan undertook the training at the time of his death." (When Sarakāni the Sakyan died the Buddha declared him a stream-enterer. But others complained, since he was known as a drinker. However, the Buddha confirmed to Mahānāma that Sarakāni had undertaken the precepts on his deathbed.)
SN 55.25 Dutiyasaraṇānisakka Sutta: Sarakani (2)
At Kapilavatthu. Now on that occasion Sarakani the Sakyan had died, and the Blessed One had declared him to be a stream enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer when the Blessed One has declared Sarakani the Sakyan after he died to be a stream-enterer ... with enlightenment as his destination? Sarakani the Sakyan was one who had failed to fulfill the training! "
Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. The Blessed One said: "Mahanama, when, over a long time, a lay follower has gone for refuge to the Buddha, the Dhamma, and the Sangha, how could he go to the nether world? . . Mahanama, over a long time Sarakani the Sakyan had gone for refuge to the Buddha, the Dhamma, and the Sangha, so how could he go to the nether world?"
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' And so in regard to the Dhamma and the Sangha. He is one of joyous wisdom, of swift wisdom, and he has attained liberation. By the destruction of the taints, in this very life he enters and dwells in the taint less liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him ... . And so in regard to the Dhamma and the Sangha. He is one of joyous wisdom, of swift wisdom, yet he has not attained liberation. With the utter destruction of the five lower fetters he has become one who attains final knowledge early in this very life, or one who attains final knowledge at the time of death, or an attainer of Nibbana in the interval, or an attainer of Nibbana upon landing, or an attainer of Nibbana without exertion, or an attainer of Nibbana with exertion, or one bound upstream, heading towards the Akanittha realm. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him . . . . And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him .... And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters he is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanarna, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him thus: 'The Blessed One is .. teacher of devas and humans, the Enlightened One, the Blessed One.' And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith ... the faculty of wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world. "
"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him ... . And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith ... the faculty of wisdom. And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world. "
"Suppose, Mahanama, there is a bad field, a bad piece of ground, with stumps not cleared, and the seeds sown there would be broken, spoilt, damaged by wind and sun, unfertile, not planted securely, and the sky would not send down a proper rainfall. Would those seeds come to growth, increase, and expansion?" "No, venerable sir." " So too, Mahanama, here a Dhamma is badly expounded, badly proclaimed, unemancipating, not conducive to peace, proclaimed by one who is not perfectly enlightened. This, I say, is like the bad field. And the disciple dwells in that Dhamma practicing in accordance with it, practicing it properly, conducting himself accordingly. This, I say, is like the bad seed. "
"Suppose, Mahanama, there is a good field, a good piece of ground, well cleared of stumps, and the seeds sown there would be unbroken, unspoilt, undamaged by wind and sun, fertile planted securely, and the sky would send down a proper rainfall: Would those seeds come to growth, increase, and expansion?" "Yes, venerable sir." "So too, Mahanama, here a Dhamma is well expounded, well proclaimed, emancipating, conducive to peace, proclaimed by one who is perfectly enlightened. This, I say, is like the good field. And the disciple dwells in that Dhamma practicing in accordance with it, practicing it properly, conducting himself accordingly. This, I say, is like the good seed. How much more then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan was one who fulfilled the training at the time of death." When Sarakāni the Sakyan died the Buddha declared him a stream-enterer. But others complained, since he was known as a drinker. However, the Buddha confirmed to Mahānāma that Sarakāni had undertaken the precepts on his deathbed.
(When Sarakāni the Sakyan died the Buddha declared him a stream-enterer. But others complained, since he was known as a drinker. However, the Buddha confirmed to Mahānāma that Sarakāni had undertaken the precepts on his deathbed.)
SN 55.26 Paṭhamaanāthapiṇḍika Sutta: Anathapindika (1)
At Savatthi. Now on that occasion the householder Anathapindika was sick, afflicted, gravely ill. Then the householder Anathapindika addressed a man thus: "Come, good man, approach the Venerable Sariputta, pay homage to him in my name with your head at his feet, and say: 'Venerable sir, the householder Anathapindika is sick, afflicted, gravely ill; he pays homage fa the Venerable Sariputta with his head at his feet: Then say: 'It would be good, venerable sir, if the Venerable Sariputta would come to the' residence of the householder Anathapindika out of compassion.'"
"Yes, master," that man replied, and he approached the Venerable Sariputta, paid homage to him, sat down to one side, and delivered his message. The Venerable Sariputta consented by silence. Then, in the morning, the Venerable Sariputta dressed and, taking bowl and robe, went to the residence of the householder Anathapindika with the Venerable Ananda as his companion. He then sat down in the appointed seat and said to the householder Anathapindika: "I hope you are bearing up, householder, 1 hope you are getting better. 1 hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."
"I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned." "You, householder, do not have that distrust towards the Buddha which the uninstructed worldling possesses because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And you have confirmed confidence in the Buddha thus: 'The Blessed One is '" teacher of devas and humans, the Enlightened One, the Blessed One.' As you consider within yourself that confirmed confidence in the Buddha, your pains may subside on the spot. "
"You, householder, do not have that distrust towards the Dhamma which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have confirmed confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One ... to be personally experienced by the wise.' As you consider within yourself that confirmed confidence in the Dhamma, your pains may subside on the spot. "
"You, householder, do not have that distrust towards the Sangha which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell And you have confirmed confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way ... the unsurpassed field of merit for the world.' As you consider within yourself that confirmed confidence in the Sangha, your pains may subside on the spot. "
"You, householder, do not have that immorality which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell And you have those virtues dear to the noble ones, unbroken ... leading to concentration. As you consider within yourself those virtues dear to the noble ones, your pains may subside on the spot. "
"You, householder, do not have that wrong view which the uninstructed worldling possesses because of which the latter ...is reborn in the plane of misery ... in hell And you have right view. As you consider within yourself that right view, your pains may subside on the spot. "
"You, householder, do not have that wrong intention . . . . wrong speech ... wrong action .... wrong livelihood ... wrong effort .,. wrong mindfulness ... wrong concentration ....wrong knowledge ... wrong liberation which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have right intention right speech ... right action ... right livelihood ... right effort .... right mindfulness ... right concentration . .. right knowledge .. , right liberation. As you consider within yourself that right liberation, your pains may subside on the spot."
Then the pains of the householder Anathapindika subsided on the spot. Then the householder Anathapindika served the Venerable Sariputta and the Venerable Ananda from his own dish. When the Venerable Sariputta had finished his meal and had washed his hand and bowl, the householder Anathapindika took a low seat and sat down to one side, and the Venerable Sariputta thanked him with these verses:
"When one has faith in the Tathagata, Unshakable and well established, And good conduct built on virtue, Dear to the noble ones and praised; "
"When one has confidence in the Sangha And view that has been rectified, They say that one is not poor, That one's life is not vain."
"Therefore the person of intelligence, Remembering the Buddha's Teaching, Should be devoted to faith and virtue, To confidence and vision of the Dhamma."
Then the Venerable Sariputta, having thanked the householder Anathapindika with these verses, rose from his seat and departed. Then the Venerable Ananda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Now Ananda, where are you coming from in the middle of the day?"
"The householder Anathapindika, venerable sir, has been exhorted by the Venerable Sariputta with such and such an exhortation."
"Sariputta is wise, Ananda, Sariputta has great wisdom, in so far as he can analyse the four factors of stream-entry in ten modes."
(When the householder Anāthapiṇḍika was sick, Sāriputta reminds him of his considerable accomplishments in the Dhamma, analyzing stream-entry in ten factors, at which Anāthapiṇḍika recovers. Later he invited Sāriputta and Ānanda for a meal, and Sāriputta thanked him with verses.)
SN 55.27 Dutiyaanāthapiṇḍika Sutta: Anathapindika (2)
(The opening of this sutta as in the preceding one, except that Anathapindika calls for Ananda, down to)
"I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned." "Householder, for the uninstructed worldling who possesses four things there is fright, there is trepidation, there is fear of imminent death. What four? "
"Here, householder, the uninstructed worldling has distrust towards the Buddha, and when he considers within himself that distrust towards the Buddha, there is fright, trepidation, and fear of imminent death. "
"Again, householder, the uninstructed worldling has distrust towards the Dhamma, and when he considers within himself that distrust towards the Dhamma, there is fright, trepidation, and fear of imminent death. Again, householder, the uninstructed worldling has distrust towards the Sangha, and when he considers within himself that distrust towards the Sangha, there is fright, trepidation, and fear of imminent death. "
"Again, householder, the uninstructed worldling is immoral, and when he considers within himself that immorality, there is fright, trepidation, and fear of imminent death. "
"For the uninstructed worldling who possesses these four things there is fright, trepidation, and fear of imminent death. "
"Householder, for the instructed noble disciple who possesses four things there is no fright, no trepidation, no fear of imminent death. What four? "
"Here, householder, the instructed noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation , Or f ear of imminent death. "
"Again, householder, the instructed noble disciple posses confirmed confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One ... to be personally experienced by the wise.' When he considers within himself that confirmed confidence in the Dhamma, there is no fright, trepidation, Or fear of imminent death. "
"Again, householder, the instructed noble disciple possesses confirmed confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way ... the unsurpassed field of merit for the world.' When he considers within himself that confirmed confidence in the Sangha, there is no fright, trepidation, or fear of imminent death. "
"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken ... leading to Concentration. When he considers within himself those virtues dear to the noble ones, there is no fright, trepidation, or fear of imminent death. "
"For the instructed noble disciple who possesses these four things there is no fright, trepidation, or fear of imminent death."
"I am not afraid, Venerable Ananda. Why should I be afraid? For, venerable sir, I possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha. And as to these training rules for the laity taught by the Blessed One, I do not see within myself any that has been broken." "It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of stream-entry."
(When the householder Anāthapiṇḍika was sick, Ānanda reminds him of the four factors of stream-entry, which Anāthapiṇḍika claims to possess.)
SN 55.28 Paṭhamabhayaverūpasanta Sutta: Fearful Animosities (1) or Anathapindika (3)
(This sutta is identical with 12:41.) (A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.)
SN 55.29 Dutiyabhayaverūpasanta Sutta: Fearful Animosities (2)
At Savatthi. Then a number of bhikkhus approached the Blessed One ... and sat down to one side. The Blessed One then said to them as they were sitting to one side (All as in the preceding sutta; identical with 12:42.)
(A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry, and understands dependent origination.)
SN 55.30 Nandakalicchavi Sutta: The Licchavi
On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then Nandaka, the minister of the Licchavis, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Nandaka, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, Nandaka, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. A noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. "
"Further, Nandaka, a noble disciple who possesses these four things becomes endowed with a long life span, whether celestial or human; he becomes endowed with beauty, whether celestial or human; he becomes endowed with happiness, whether celestial or human; he becomes endowed with fame, whether celestial or human; he becomes endowed with sovereignty, whether celestial or human. Now I say this, Nandaka, without having heard it from another ascetic or brahmin; rather, I say just what I have known, seen, and understood by myself."
When this was said, a man said to Nandaka, the minister of the Licchavis: "It is time for your bath, sir." "Enough now, I say, with that external bath. This internal bath will suffice, namely, confidence in the Blessed One." (The Buddha teaches the four factors of stream-entry to Nandaka, the minister of the Licchavis. When his servant tells him it is time for his ritual bath, he says that the inner bathing of the Dhamma is enough.)
SN 55.31 Paṭhamapuññābhisanda Sutta: Streams of Merit (1)
At Savatthi. "Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four? "
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the enlightened One, the Blessed One.' This is the first stream of merit, stream of the wholesome, nutriment of happiness. "
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One ... to be personally experienced by the Wise. This is the second stream of merit. ..."
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way ... the unsurpassed field of merit for the world.' This is the third stream of merit.. "
"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth stream of merit. . .. "
"These are the four streams of merit, streams of the wholesome, nutriments of happiness."
(The four factors of stream-entry—with ethics as the fourth—are streams of merit.)
SN 55.32 Dutiyapuññābhisanda Sutta: Streams of Merit (2)
"Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four? (As above for the first three, the fourth as follows)
"Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is the fourth stream of merit. "
"These are the four streams of merit, streams of the wholesome, nutriments of happiness."
(The four factors of stream-entry—with generosity as the fourth—are streams of merit.)
SN 55.33 Tatiyapuññābhisanda Sutta: Streams of Merit (3)
"Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four? (As in §31, with the fourth as follows)
"Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is the fourth stream of merit ... . "These are the four streams of merit, streams of the wholesome, nutriments of happiness."
(The four factors of stream-entry—with wisdom as the fourth—are streams of merit.)
SN 55.34 Paṭhamadevapada Sutta: Divine Tracks (1)
At Savatthi. "Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four? "
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' This is the first divine track of the devas . . .. "
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth divine track of the devas ....
""These are the four divine tracks of the devas, for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed."
(The four factors of stream-entry are footprints of the gods.)
SN 55.35 Dutiyadevapada Sutta Divine Tracks (2)
"Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four?"
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus ... He reflects thus: 'What now is the divine track of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.' This is the first divine track of the devas .... "
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha .... "
"Again, bhikkhus, a noble disciple possesses the virtues dear to the noble ones, unbroken ... leading to concentration. He reflects thus: 'What now is the divine track of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.' This is the fourth divine track of the devas .... "
"These are the four divine tracks of the devas for the purification of beings who have not been purified, for the deans' mg of beings who have not been cleansed."
(The four factors of stream-entry are footprints of the gods, for the gods hold non-violence as supreme.)
SN 55.36 Devasabhāgata Sutta: Similar to the Devas
"Bhikkhus, when a noble disciple possesses four things, the devas are elated and speak of his similarity [to themselves] What four? "
"Here, bhikkhus, a noble disciple possesses confirmed Confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' To those devatas who passed away here [in the human world] and were reborn there [in a heavenly world] possessing confirmed confidence in the Buddha, the thought occurs: 'As the noble disciple possesses the same confirmed confidence in the Buddha that we possessed when we passed away there and were reborn here, he will come into the presence of the devas.' "
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... conducive to concentration. To those devatas who passed away here [in the human world] and were reborn there [in a heavenly world] possessing the virtues dear to the noble ones, the thought occurs: 'As the noble disciple possesses the same kind of virtues dear to the noble ones that we possessed when we passed away there and were reborn here, he will come into the presence of the devas.' "
"When, bhikkhus, a noble disciple possesses these four things, the devas are elated and speak of his similarity [to themselves]."
(When a person possesses the four factors of stream-entry, the gods regard them as similar to themselves.)
SN 55.37 Mahānāma Sutta: Mahanama On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, in what way is one a lay follower?" "When, Mahanama, one has gone for refuge to the Buddha, the Dhamma, and the Sangha, one is then a lay follower." "In what way, venerable sir, is a lay follower accomplished in virtue?" "When, Mahanama, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from wines, liquor, and intoxicants that are a basis for negligence, the lay follower is accomplished in virtue."
"In what way, venerable sir, is a lay follower accomplished in faith?" "Here, Mahanama, a lay follower is a person of faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' In that way a lay follower is accomplished in faith."
"In what way, venerable sir, is a lay follower accomplished in generosity?" "Here, Mahanama, a lay follower dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. In that way a lay follower is accomplished in generosity."
"In what way, venerable sir, is a lay follower accomplished in wisdom?"
"Here, Mahanama, a lay follower is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. In that way a lay follower is accomplished in wisdom."
(The Buddha explains to Mahānāma what is a lay follower, what is a virtuous lay follower, and a lay follower accomplished in faith, generosity, and wisdom.)
SN 55.38 Vassa Sutta: Rain
"Bhikkhus, just as, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being filled fill up the pools; these being filled fill up the lakes; these being filled fill up the streams; these being filled fill up the rivers; and these being filled fill up the great ocean; so too, for a noble disciple, these things-confirmed confidence in the Buddha, the Dhamma, and the Sangha, and the virtues dear to the noble ones-flow onward and, having gone beyond, they lead to the destruction of the taints." (Like rain falling on the mountain top, the four factors of stream-entry flow on to the ending of defilements.)
SN 55.39 Kāḷigodha Sutta: Kaligodha
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the residence of Kaligodha the Sakyan lady, where he sat down in the appointed seat. Then Kaligodha the Sakyan lady approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her: "Godha, a noble woman disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination. What four? "
"Here, Godha, a noble woman disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' She possesses confirmed confidence in the Dhamma ... in the Sangha .... She dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. "
"A noble woman disciple, Godha, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination."
"Venerable sir, as to these four factors of stream-entry taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. Moreover, whatever there is in my family that is suitable for giving, all that I share unreservedly among those who are virtuous and of good character."
"It is a gain for you, Godha! It is well gained by you, Godha! You have declared the fruit of stream-entry."
(Kāḷigodhā the Sakyan lady confirms to the Buddha that she possesses the four factors of stream-entry.)
SN 55.40 Nandiyasakka Sutta: Nandiya
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Nandiya the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, when the four factors of stream-entry are completely and totally nonexistent in a noble disciple, would that noble disciple be one who dwells negligently?"
"Nandiya, I say that one in whom the four factors of stream entry are completely and totally absent is 'an outsider, one who stands in the faction of worldlings. But, Nandiya, as to how a noble disciple is one who dwells negligently and one who dwells diligently, listen to that and attend closely, I will speak."
"Yes, venerable sir," Nandiya the Sakyan replied. The Blessed One said this: "And how, Nandiya, is a noble disciple one who dwells negligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' Content with that confirmed confidence in the Buddha, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells negligently, there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquility. When there is no tranquility, he dwells in suffering. The mind of one who suffers does not become concentrated. When the mind is not concentrated, phenomena do not become manifest. Because phenomena do not become manifest, he is reckoned as 'one who dwells negligently.' "
"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. Content with those virtues dear to the noble ones, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells negligently, there is no gladness .... Because phenomena do not become manifest, he is reckoned as 'one who dwells negligently.' "
"It is in this way, Nandiya, that a noble disciple is one who dwells negligently. And how, Nandiya, is a noble disciple one who dwells diligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One.' Not content with that confirmed confidence in the Buddha, he makes further effort for solitude by day and for seclusion at night. When he thus dwells diligently, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, phenomena become manifested. Because phenomena become manifest, he is reckoned as 'One who dwells diligently.' "
"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. Not content with those virtues dear to the noble ones , he makes further effort for solitude by day and for seclusion at night. When he thus dwells diligently, gladness is born . ... Because phenomena become manifest, he is reckoned as 'one who dwells diligently."
"It is in this way, Nandiya, that a noble disciple is one who dwells diligently."
(Someone who completely lacks the four factors of stream-entry is an ordinary person. But even a stream-enterer may be negligent if they do not make further effort in meditation.)
SN 55.41 Paṭhamaabhisanda Sutta: Streams (1)
(The opening is identical with §31, continuing thus)
"When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit. "
"Bhikkhus, just as it is not easy to take the measure of the water in the great ocean thus: 'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water,' but rather it is reckoned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit ... it is reckoned as an incalculable, immeasurable, great mass of merit."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
"Just as the many rivers used by the hosts of people, Flowing downstream, finally reach the ocean, The great mass of water, the boundless sea, The fearsome receptacle of heaps of gems;
So the streams of merit reach the wise man-Giver of food, drink, and clothes, Provider of beds, seats, and coverlets- As the rivers carry their waters to the sea."
(The four factors of stream-entry—with ethics as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.)
SN 55.42 Dutiyaabhisanda Sutta: Streams (2)
"Bhikkhus, there are these four streams of merit. ... What four? "
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. "
"These are the four streams of merit. ... When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit. "
"Bhikkhus, just as in the place where these great rivers meet and converge--namely, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi-it is not easy to take the measure of the water there thus: 'There are so many gallons of water' ... but rather it is reckoned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit ... it is reckoned as an incalculable, immeasurable, great mass of merit."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "Just as the many rivers used by the hosts of people, . .. (verses as in §41 ) ... As the rivers carry their waters to the sea."
(The four factors of stream-entry—with generosity as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.)
SN 55.43 Tatiyaabhisanda Sutta: Streams (3)
"Bhikkhus, there are these four streams of merit.. .. What four? "
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha . ... Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is the fourth stream of merit. ... "
"These are the four streams of merit .....When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "One who desires merit, established in the wholesome, Develops the path to attain the Deathless; He who has reached the Dhamma's core, Delighting in destruction, Does not tremble thinking, 'The King of Death will come."'
(The four factors of stream-entry—with wisdom as the fourth—are streams of merit, and like the ocean cannot be counted. With verses.) SN 55.44 Paṭhamamahaddhana Sutta: Rich (1)
"Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property. What four?"
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. "
"A noble disciple who possesses these four things is said to be rich, with much wealth and property."
(A noble disciple with the four factors of stream-entry is said to be prosperous.)
SN 55.45 Dutiyamahaddhana Sutta: Rich (2)
"Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property, of great fame. What four?" (The rest as in §44.)
(A noble disciple with the four factors of stream-entry is said to be prosperous.)
SN 55.46 Suddhaka Sutta: Simple Version
"Bhikkhus, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? "
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Blessed One is ' " teacher of devas and humans, the Enlightened One, the Blessed One.' He possesses confirmed confidence in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. A noble disciple, bhikkhus, who possesses these four things is a stream-enterer ... with enlightenment as his destination." (A noble disciple with the four factors of stream-entry is a stream-enterer.)
SN 55.47 Nandiya Sutta: Nandiya
At Kapilavatthu. The Blessed One then said to Nandiya the Sakyan as he was sitting to one side
(The rest as in §46.)
SN 55.48 Bhaddiya Sutta : Bhaddiya
(The same, addressed to Bhaddiya the Sakyan.)
SN 55.49 Mahānāma Sutta: Mahanama
(The same, addressed to Mahanama the Sakyan.)
SN 55.50 Aṅga Sutta: Factors "Bhikkhus, there are these four factors for stream-entry. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These are the four factors for stream-entry."
(Four factors for stream-entry: association with good people, hearing the teaching, proper attention, and right practice.)
SN 55.51 Sagāthaka Sutta: With Verses
(The prose portion is the same as §46.)
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
"When one has faith in the Tathagata, Unshakable and well established, And good conduct built on virtue, Dear to the noble ones and praised; "
"When one has confidence in the Sangha And view that has been rectified, They say that one is not poor, That one's life is not vain. "
"Therefore the person of intelligence, Remembering the Buddha's Teaching, Should be devoted to faith and virtue, To confidence and vision of the Dhamma."
(A noble disciple with the four factors of stream-entry is a stream-enterer. With verses.)
SN 55.52 Vassaṃvuttha Sutta: One Who Spent the Rains
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion a certain bhikkhu who had spent the rains in Savatthi had arrived in Kapilavatthu on some business. The Sakyans of Kapilavatthu heard: "A certain bhikkhu, it is said, who spent the rains in Savatthi has arrived in Kapilavatthu."
Then the Sakyans of Kapilavatthu approached that bhikkhu and paid homage to him, after which they sat down to one side and said to him: "We hope, venerable sir, that the Blessed One is healthy and robust." "The Blessed One, friends, is healthy and robust." "We hope, venerable sir, that Sariputta and Moggallana are healthy and robust." "Sariputta and Moggallana, friends, are healthy and robust."
"We hope, venerable sir, that the bhikkhus of the Sangha are healthy and robust." "The bhikkhus of the Sangha, friends, are healthy and robust." "Did you hear and learn anything, venerable sir, in the presence of the Blessed One during this rains?" "In the presence of the Blessed One, friends, I heard and learnt this: 'Bhikkhus, those bhikkhus are few who, by the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge. Those bhikkhus are more numerous who, with the utter destruction of the five lower fetters, have become of spontaneous birth, due to attain Nibbana there without returning from that world.' "
"Further, friends, in the presence of the Blessed One I heard and learnt this: 'Bhikkhus, those bhikkhus are few who ... have become of spontaneous birth. ... Those bhikkhus are more numerous who, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, have become once-returners who, after coming back to this world only one more time, will make an end to suffering.' "
"Further, friends, in the presence of the Blessed One I heard and learnt this: 'Those bhikkhus are few who ... have become once-returners .... Those bhikkhus are more numerous who, with the utter destruction of three fetters, have become stream enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.'"
(When a monk comes from Sāvatthī to Kapilavatthu, the Sakyans visit him and ask as to the health of the Buddha and the Saṅgha. Then they ask what the monk has learned. He replies that the number of perfected ones is few, and those on lower levels of attainment are greater in number.) SN 55.53 Dhammadinna Sutta: Dhammadinna
On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the lay follower Dhammadinna then said to the Blessed One: "Let the Blessed One, venerable sir, exhort us and instruct us in a way that may lead to our welfare and happiness for a long time."
"Therefore, Dhammadinna, you should train yourselves thus: 'From time to time we will enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane, dealing with emptiness: It is in such a way that you should train yourselves."
"Venerable sir, it is not easy for us-dwelling in a home crowded with children, enjoying Kasian sandalwood, wearing garlands, scents, an unguents, receiving gold and silver-from time to time to enter and dwell upon those discourses spoken b the Tathagata that are deep, deep in meaning, supramundane dealing with emptiness. As we are established in the five training rules, let the Blessed One teach us the Dhamma further."
"Therefore, Dhammadinna, you should train yourselves thus: 'We will possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha .... We will possess the virtues dear to the noble ones, unbroken .. , leading to concentration.' It is in such a way that you should train yourselves."
"Venerable sir, as to these four factors of stream-entry taught by the Blessed One, these things exist in us, and we live in conformity with those things. For, venerable sir, we possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. We possess the virtues dear to the noble ones, unbroken ... leading to concentration."
"It is a gain for you, Dhammadinna! It is well gained by you, Dhammadinna! You have declared the fruit of stream-entry."
(The lay follower Dhammadinna leads a group of 500 to visit the Buddha. He encourages them to study deep discourses, but they protest that they don’t have enough time. So the Buddha encourages them in the four factors of stream-entry.)
SN 55.54 Gilāna Sutta: Ill
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking: "After the three months, with his robe completed, the Blessed One will set out on tour."
Mahanama the Sakyan heard: "A number of bhikkhus, it is said, are making a robe for the Blessed One, thinking that after the three months, with his robe completed, the Blessed One will set out on tour." Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, I heard that a number of bhikkhus are making a robe for the Blessed One .... Now I have not heard and learnt in the presence of the Blessed One how a wise lay follower who is sick, afflicted, and gravely ill should be exhorted by another wise lay follower."
"A wise lay follower, Mahanama, who is sick, afflicted, and gravely ill should be consoled by another wise lay follower with four consolations: 'Let the venerable one be consoled. You have confirmed confidence in the Buddha thus: "The Blessed One is ... teacher of devas and humans, the Enlightened One, the Blessed One."
"You have confirmed confidence in the Dhamma ... in the Sangha .... You have the virtues dear to the noble ones, unbroken ... leading to concentration.' After a wise lay follower, who is sick, afflicted, and gravely ill has been consoled by a wise lay follower with these four consolations, he should be asked: 'Are you anxious about your mother and father?' If he says: 'I am: he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your mother and father or not, you will die anyway. So please abandon your anxiety over your mother and father.' "
"If he says: 'I have abandoned my anxiety over my mother and father,' he should be asked: 'Are you anxious about your wife and children?' If he says: 'I am: he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your wife and children or not, you will die anyway. So please abandon your anxiety over your wife and children.' "
"If he says: 'I have abandoned my anxiety over my wife and children: he should be asked: 'Are you anxious about the five cords of human sensual pleasure?' If he says: 'I am,' he should be told: 'Celestial sensual pleasures, friend, are more excellent and sublime than human sensual pleasures. So please withdraw your mind from human sensual pleasures and resolve on the devas of the realm of the Four Great Kings.' "
"If he says: 'My mind has been withdrawn from human sensual pleasures and resolved on the devas of the realm of the Four Great Kings,' he should be told: 'The Tavatimsa devas, friend, are more excellent and sublime than the devas of the realm of the Four Great Kings. So please withdraw your mind from the devas of the realm of the Four Great Kings and resolve on the Tavatimsa devas.' "
"If he says: 'My mind has been withdrawn from the devas of the realm of the Four Great Kings and resolved on the Tavatimsa devas,' he should be told: 'More excellent and sublime, friend, than the Tavatimsa devas are the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas .... The brahma world, friend, is more excellent and sublime than the Paranimmitavasavatti devas. So please withdraw your mind from the Paranimmitavasavatti devas and resolve on the brahma world.'"
"If he says: 'My mind has been withdrawn from the Paranimmitavasavatti devas and resolved on the brahma world ' he should be told: 'Even the brahma world, friend, is impermanent, unstable, included in identity. So please withdraw your mind from the brahma world and direct it to the cessation of identity.'"
"If he says: 'My mind has been withdrawn from the brahma world; I have directed my mind to the cessation of identity,' then, Mahanama, I say there is no difference between a lay follower who is thus liberated in mind and a bhikkhu who has been liberated in mind for a hundred years,that is, between one liberation and the other." (Mahānāma asks the Buddha how a lay follower should teach a wise lay follower who is ill. He should first be encouraged in the four factors of stream-entry, and then urged to let go of attachments, until he realizes full freedom.)
SN 55.55 Sotāpattiphala Sutta: The Fruit of Stream-Entry
"Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of stream-entry. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the -Dhamma. These four things, when developed and cultivated, lead to the realization of the fruit of stream-entry."
(Association with good people, hearing the teaching, proper attention, and right practice lead to the fruit of stream-entry.)
SN 55.56 Sakadāgāmiphala Sutta: The Fruit of Once-Returning
"Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of once-returning. What four? . . " (as above)
SN 55.57 Anāgāmiphala Sutta: The Fruit of Non returning
" ... lead to the realization of the fruit of non-returning ... . "
SN 55.58 Arahattaphala Sutta: The Fruit of Arahantship
" ... lead to the realization of the fruit of arahantship . ... "
SN 55.59 Paññāpaṭilābha Sutta: The Obtaining of Wisdom
" .. .. lead to the obtaining of wisdom .... "
SN 55.60 Paññāvuddhi Sutta: The Growth of Wisdom
" .... lead to the growth of wisdom .... "
SN 55.61 Paññāvepulla Sutta: The Expansion of Wisdom
" ... lead to the expansion of wisdom .... "
SN 55.62 Mahāpaññā Sutta: Greatness of Wisdom
"Bhikkhus, these four things, when developed and cultivated, lead to greatness of wisdom. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to greatness of wisdom."
SN 55.63-74 Puthupaññā Sutta: Extensiveness of Wisdom, Etc.
"Bhikkhus, these four things, when developed and cultivated, lead to extensiveness of wisdom ... to vastness of wisdom ... to depth of wisdom .. , to the state of unequaled wisdom... to breadth of wisdom ... to abundance of wisdom ... to quickness of wisdom ... to buoyancy of wisdom ... to joyousness of wisdom ... to swiftness of wisdom ... to sharpness of wisdom .,. to penetrativeness of wisdom. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to penetrativeness of wisdom."
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The connected discourses of the Buddha (Bhikkhu Bodhi)