Linked Discourses on Stream-Entry

The Chapter at Bamboo Gate

SN 55.1 A Wheel-Turning Monarch Cakkavattirājasutta

At Sāvatthī.

There the Buddha ... said:

"Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he's reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he's lacking four things, he's not exempt from hell, the animal realm, or the ghost realm. He's not exempt from places of loss, bad places, the underworld.

Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they're exempt from hell, the animal realm, or the ghost realm. They're exempt from places of loss, bad places, the underworld.

What four? It's when a noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.'

They have experiential confidence in the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.'

They have experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.'

These are the four qualities that they have.

And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things."

SN 55.2 The Culmination of the Spiritual Life Brahmacariyogadhasutta

"Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Those who have faith and ethics,
confidence, and vision of the truth,
in time arrive at happiness,
the culmination of the spiritual life."

SN 55.3 With Dīghāvu Dīghāvuupāsakasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.

Now at that time the lay follower Dīghāvu was sick, suffering, gravely ill. Then he addressed his father, the householder Jotika, "Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: 'Sir, the lay follower Dīghāvu is sick, suffering, gravely ill. He bows with his head to your feet.' And then say: 'Sir, please visit him at his home out of sympathy.'"

"Yes, dear," replied Jotika. He did as Dīghāvu asked. The Buddha consented with silence.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him, "I hope you're keeping well, Dīghāvu; I hope you're all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"So, Dīghāvu, you should train like this: 'I will have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And I will have the ethical conduct loved by the noble ones ... leading to immersion.' That's how you should train."

"Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And I have the ethical conduct loved by the noble ones ... leading to immersion."

"In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. That's how you should train."

"These six things that play a part in realization that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.

But still, sir, I think, 'I hope Jotika doesn't suffer distress when I've gone.'" Jotika said, "Dear Dīghāvu, don't focus on that. Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying."

When the Buddha had given this advice he got up from his seat and left. Not long after the Buddha left, Dīghāvu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?"

"Mendicants, the lay follower Dīghāvu was astute. He practiced in line with the teachings, and did not trouble me about the teachings. With the ending of the five lower fetters, he's been reborn spontaneously, and will become extinguished there, not liable to return from that world."

SN 55.4 With Sāriputta (1st) Paṭhamasāriputtasutta

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then in the late afternoon, Venerable Ānanda came out of retreat ... and said to Sāriputta:

"Reverend, how many things do people have to possess in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening?"

"Reverend, people have to possess four things in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. People have to possess these four things in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 55.5 With Sāriputta (2nd) Dutiyasāriputtasutta

Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"Sāriputta, they speak of a 'factor of stream-entry'. What is a factor of stream-entry?"

"Sir, the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching."

"Good, good, Sāriputta! For the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

Sāriputta, they speak of 'the stream'. What is the stream?"

"Sir, the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."

"Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Sāriputta, they speak of 'a stream-enterer'. What is a stream-enterer?"

"Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan."

"Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan."

SN 55.6 The Chamberlains Thapatisutta

At Sāvatthī. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard about this.

So they posted someone on the road, saying:

"My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha." And that person stood there for two or three days before they saw the Buddha coming off in the distance. When they saw him, they went to the chamberlains and said:

"Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please come at your convenience."

Then the chamberlains went up to the Buddha, bowed, and followed behind him. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. The master builders Isidatta and Purāṇa bowed, sat down to one side, and said to the Buddha:

"Sir, when we hear that you will be setting out from Sāvatthī to wander in the Kosalan lands, we're sad and upset, thinking that you will be far from us. And when we hear that you are setting out from Sāvatthī to wander in the Kosalan lands, we're sad and upset, thinking that you are far from us.

And when we hear that you will be setting out from the Kosalan lands to wander in the Mallian lands, we're sad and upset, thinking that you will be far from us. And when we hear that you are setting out from the Kosalan lands to wander in the Mallian lands, we're sad and upset, thinking that you are far from us.

And when we hear that you will be setting out from the Mallian lands to wander in the Vajjian lands ...

you will be setting out from the Vajjian lands to wander in the Kāsian lands ...

you will be setting out from the Kāsian lands to wander in the Magadhan lands ...

you are setting out from the Kāsian lands to wander in the Magadhan lands, we're sad and upset, thinking that you are far from us.

But when we hear that you will be setting out from the Magadhan lands to wander in the Kāsian lands, we're happy and joyful, thinking that you will be near to us. And when we hear that you are setting out from the Magadhan lands to wander in the Kāsian lands ...

you will be setting out from the Kāsian lands to wander in the Vajjian lands ...

you will be setting out from the Vajjian lands to wander in the Mallian lands ...

you will be setting out from the Mallian lands to wander in the Kosalan lands ...

you will be setting out in the Kosalan lands to wander to Sāvatthī, we're happy and joyful, thinking that you will be near to us.

And when we hear that you are staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery we have no little happiness and joy, thinking that you are near to us."

"Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough to be diligent."

"Sir, for us there is something that's even more cramped than that, and is considered as such."

"What is that?"

"Sir, it's when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind. Those sisters smell like a freshly opened perfume box; that's how the royal ladies smell with makeup on. The touch of those sisters is like a tuft of cotton-wool or kapok; that's how dainty the royal ladies are. Now at that time we must look after the elephants, the sisters, and ourselves. But we don't recall having a bad thought regarding those sisters. This is that thing that's even more cramped than that, and is considered as such."

"Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough to be diligent. A noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... They live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

And you have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And whatever there is in your family that's available to give, you share it all with those who are ethical, of good character.

What do you think, chamberlains? How many people among the Kosalans are your equal when it comes to giving and sharing?"

"We're fortunate, sir, so very fortunate, in that the Buddha understands us like this."

SN 55.7 The People of Bamboo Gate Veḷudvāreyyasutta

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard:

"It seems the ascetic Gotama---a Sakyan, gone forth from a Sakyan family---has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---and he makes it known to others. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones."

Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:

"Worthy Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them."

"Householders, I will teach you an explanation of the Dhamma that applies to oneself. Listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"And what is the explanation of the Dhamma that applies to oneself?

It's when a noble disciple reflects: 'I want to live and don't want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn't like that. But others also want to live and don't want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn't like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?' Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to steal from me, I wouldn't like that. But if I were to steal from someone else, they wouldn't like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?' Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to have sexual relations with my wives, I wouldn't like it. But if I were to have sexual relations with someone else's wives, he wouldn't like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?' Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to distort my meaning by lying, I wouldn't like it. But if I were to distort someone else's meaning by lying, they wouldn't like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?' Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to break me up from my friends by divisive speech, I wouldn't like it. But if I were to break someone else from their friends by divisive speech, they wouldn't like it either. ...' So their verbal behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to attack me with harsh speech, I wouldn't like it. But if I were to attack someone else with harsh speech, they wouldn't like it either. ...' So their verbal behavior is purified in three points.

Furthermore, a noble disciple reflects: 'If someone were to annoy me by talking silliness and nonsense, I wouldn't like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn't like it either.' The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?' Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.

And they have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, "Excellent, worthy Gotama! ... We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life."

SN 55.8 In the Brick Hall (1st) Paṭhamagiñjakāvasathasutta

So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, the monk named Sāḷha has passed away. Where has he been reborn in his next life? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away. Where have they been reborn in the next life?"

"Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.

The nun Nandā passed away having ended the five lower fetters. She's been reborn spontaneously, and will be extinguished there, not liable to return from that world.

The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He's a once-returner; he will come back to this world once only, then make an end of suffering.

The laywoman Sujātā passed away having ended three fetters. She's a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

It's no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone dies that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma called 'the mirror of the teaching'. A noble disciple who has this may declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'

And what is that mirror of the teaching?

It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

(The following two discourses have the same setting.)

SN 55.9 At the Brick Hall (2nd) Dutiyagiñjakāvasathasutta

Ānanda said to the Buddha:

"Sir, the monk named Asoka has passed away. Where has he been reborn in his next life? The nun named Asokā, the layman named Asoka, and the laywoman named Asokā have passed away. Where have they been reborn in the next life?"

"Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life ...

(And all is explained as in SN 55.8.)

This is that mirror of the teaching. A noble disciple who has this may declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

SN 55.10 At the Brick Hall (3rd) Tatiyagiñjakāvasathasutta

Ānanda said to the Buddha:

"Sir, the layman named Kakkaṭa has passed away in Ñātika. Where has he been reborn in his next life? The laymen named Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they been reborn in the next life?"

"Ānanda, the laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda passed away having ended the five lower fetters. They've been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They've been reborn spontaneously, and will be extinguished there, not liable to return from that world.

More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They're once-returners, who will come back to this world once only, then make an end of suffering.

More than five hundred laymen in Ñātika have passed away having ended three fetters. They're stream-enterers, not liable to be reborn in the underworld, bound for awakening.

It's no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma called 'the mirror of the teaching'. A noble disciple who has this may declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'

And what is that mirror of the teaching?

The Chapter on the Royal Monastery

SN 55.11 A Saṅgha of a Thousand Nuns Sahassabhikkhunisaṁghasutta

At one time the Buddha was staying near Sāvatthī in the Royal Monastery. Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

"Nuns, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 55.12 The Brahmins Brāhmaṇasutta

At Sāvatthī. "Mendicants, the brahmins advocate a practice called 'get up and go'. They encourage their disciples: 'Please, good people, rising early you should face east and walk. Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer. You should await death in the place that you fall. And when your body breaks up, after death, you'll be reborn in a good place, a heaven realm.'

But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, or extinguishment. But in the training of the Noble One I advocate a 'get up and go' practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

And what is that 'get up and go' practice? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. This is that 'get up and go' practice which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment."

SN 55.13 With the Senior Monk Ānanda Ānandattherasutta

At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

"Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening?"

"Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

What four? They don't have the distrust in the Buddha that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Buddha that causes a learned noble disciple to be reborn---when their body breaks up, after death---in a good place, a heavenly realm. 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.'

They don't have the distrust in the teaching that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the teaching that causes a learned noble disciple to be reborn---when their body breaks up, after death---in a good place, a heavenly realm. 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.'

They don't have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And they do have the experiential confidence in the Saṅgha that causes a learned noble disciple to be reborn---when their body breaks up, after death---in a good place, a heavenly realm. 'The Saṅgha of the Buddha's disciples is practicing the way that's good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha's disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms.'

They don't have the unethical conduct that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And they do have the ethical conduct loved by the noble ones that causes a learned noble disciple to be reborn---when their body breaks up, after death---in a good place, a heavenly realm. Their ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. People have to give up these four things and possess these four things in order for the Buddha to declare that they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 55.14 Fear of the Bad Place Duggatibhayasutta

"Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place."

SN 55.15 Fear of the Bad Place, the Underworld Duggativinipātabhayasutta

"Mendicants, a noble disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. A noble disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld."

SN 55.16 Friends and Colleagues (1st) Paṭhamamittāmaccasutta

"Mendicants, those who you have sympathy for, and those worth listening to---friends and colleagues, relatives and family---should be encouraged, supported, and established in the four factors of stream-entry. What four? Experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And the ethical conduct loved by the noble ones ... leading to immersion. Those who you have sympathy for, and those worth listening to---friends and colleagues, relatives and family---should be encouraged, supported, and established in these four factors of stream-entry."

SN 55.17 Friends and Colleagues (2nd) Dutiyamittāmaccasutta

There might be change in the four principal states---the elements of earth, water, fire, and air---but a noble disciple with experiential confidence in the Buddha would never change. In this context, 'change' means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

Experiential confidence in the teaching ...

Experiential confidence in the Saṅgha ...

The ethical conduct loved by the noble ones ... leading to immersion. There might be change in the four principal states---the elements of earth, water, fire, and air---but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, 'change' means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

Those who you have sympathy for, and those worth listening to---friends and colleagues, relatives and family---should be encouraged, supported, and established in these four factors of stream-entry."

SN 55.18 A Visit to the Gods (1st) Paṭhamadevacārikasutta

At Sāvatthī. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta's Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

"Reverends, it's good to have experiential confidence in the Buddha. ... It's the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm."

"My good Moggallāna, it's good to have experiential confidence in the Buddha ... It's the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm."

SN 55.19 A Visit to the Gods (2nd) Dutiyadevacārikasutta

At Sāvatthī.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta's Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:

"Reverends, it's good to have experiential confidence in the Buddha. ... It's the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm."

"My good Moggallāna, it's good to have experiential confidence in the Buddha ... It's the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm."

SN 55.20 A Visit to the Gods (3rd) Tatiyadevacārikasutta

Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta's Grove and reappeared among the gods of the thirty-three. Then several deities of the company of the thirty-three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:

"Reverends, it's good to have experiential confidence in the Buddha. ... It's the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening."

"Good fellow, it's good to have experiential confidence in the Buddha ... It's the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening. It's good to have experiential confidence in the teaching. ... the Saṅgha ... and to have the ethical conduct that's loved by the noble ones ... leading to immersion. It's the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening."

The Chapter with Sarakāni

SN 55.21 With Mahānāma (1st) Paṭhamamahānāmasutta

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, this Kapilavatthu is successful and prosperous, populous, full of people, with cramped cul-de-sacs. In the late afternoon, after paying homage to the Buddha or an esteemed mendicant, I enter Kapilavatthu. I encounter a stray elephant, horse, chariot, cart, or person. At that time I lose mindfulness regarding the Buddha, the teaching, and the Saṅgha. I think: 'If I were to die at this time, where would I be reborn in my next life?'"

"Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body is formed, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.

In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it. But their mind rises up, headed for a higher place.

Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one."

SN 55.22 With Mahānāma (2nd) Dutiyamahānāmasutta

"Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. A noble disciple who has four things slants, slopes, and inclines towards extinguishment. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion.

Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?"

"Sir, it would fall in the direction that it slants, slopes, and inclines."

"In the same way, a noble disciple who has four things slants, slopes, and inclines towards extinguishment."

SN 55.23 With Godhā the Sakyan Godhasakkasutta

At Kapilavatthu. Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to him, "Godhā, how many things must a person have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, bound for awakening?"

"Mahānāma, a person must have three things for me to recognize them as a stream-enterer. What three? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... and the Saṅgha ... When a person has these three things I recognize them as a stream-enterer.

But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?"

"Godhā, a person must have four things for me to recognize them as a stream-enterer. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. When a person has these four things I recognize them as a stream-enterer."

"Hold on, Mahānāma, hold on! Only the Buddha would know whether or not they have these things."

"Come, Godhā, let's go to the Buddha and inform him about this."

Then Mahānāma and Godhā went to the Buddha, bowed, and sat down to one side. Mahānāma told the Buddha all that had happened, and then said:

"Sir, some issue regarding the teaching might come up. The Buddha might take one side, and the Saṅgha of monks the other. I'd side with the Buddha. May the Buddha remember me as having such confidence. Some issue regarding the teaching might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. ... The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. ... The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. ... The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---the other. I'd side with the Buddha. May the Buddha remember me as having such confidence."

"Godhā, what do you have to say to Mahānāma when he speaks like this?"

"Sir, I have nothing to say to Mahānāma when he speaks like this, except what is good and wholesome."

SN 55.24 About Sarakāni (1st) Paṭhamasaraṇānisakkasutta

At Kapilavatthu.

Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

At that, several Sakyans came together complaining, grumbling, and objecting, "Oh lord, how incredible, how amazing! Who can't become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni was too weak for the training; he used to drink liquor."

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

"Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it's Sarakāni the Sakyan. Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha. How could he go to the underworld?

Take a certain person who has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... They have laughing wisdom and swift wisdom, and are endowed with freedom. They've realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters they're reborn spontaneously. They are extinguished there, and are not liable to return from that world. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... But they don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they're a once-returner. They come back to this world once only, then make an end of suffering. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... But they don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who doesn't have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... They don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This person, too, doesn't go to hell, the animal realm, and the ghost realm. They don't go to places of loss, bad places, the underworld.

Take another person who doesn't have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... They don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn't go to hell, the animal realm, and the ghost realm. They don't go to places of loss, bad places, the underworld.

If these great sal trees could understand what was well said and poorly said, I'd declare them to be stream-enterers. Why can't this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death."

SN 55.25 About Sarakāni the Sakyan (2nd) Dutiyasaraṇānisakkasutta

At Kapilavatthu.

Now at that time Sarakāni the Sakyan had passed away. The Buddha declared that he was a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

Take a certain person who is sure and devoted to the Buddha ... the teaching ... the Saṅgha ... They have laughing wisdom and swift wisdom, and are endowed with freedom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This person is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who is sure and devoted to the Buddha ... the teaching ... the Saṅgha ... They have laughing wisdom and swift wisdom, but are not endowed with freedom. With the ending of the five lower fetters, they're extinguished between one life and the next ... they're extinguished upon landing ... they're extinguished without extra effort ... they're extinguished with extra effort ... they head upstream, going to the Akaniṭṭha realm. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who is sure and devoted to the Buddha ... the teaching ... the Saṅgha ... But they don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they're a once-returner. They come back to this world once only, then make an end of suffering. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who is sure and devoted to the Buddha ... the teaching ... the Saṅgha ... But they don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. With the ending of three fetters they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This person, too, is exempt from hell, the animal realm, and the ghost realm. They're exempt from places of loss, bad places, the underworld.

Take another person who isn't sure or devoted to the Buddha ... the teaching ... the Saṅgha ... They don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. This person, too, doesn't go to hell, the animal realm, and the ghost realm. They don't go to places of loss, bad places, the underworld.

Take another person who isn't sure or devoted to the Buddha ... the teaching ... the Saṅgha ... They don't have laughing wisdom or swift wisdom, nor are they endowed with freedom. Still, they have these qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. And they have a degree of faith and love for the Buddha. This person, too, doesn't go to hell, the animal realm, and the ghost realm. They don't go to places of loss, bad places, the underworld.

Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn't provide enough rain. Would those seeds grow, increase, and mature?"

"No, sir."

"In the same way, take a teaching that's badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. This is what I call a barren field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a bad seed.

Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there's plenty of rainfall. Would those seeds grow, increase, and mature?"

"Yes, sir."

"In the same way, take a teaching that's well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. This is what I call a fertile field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a good seed. Why can't this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death."

SN 55.26 Anāthapiṇḍika (1st) Paṭhamaanāthapiṇḍikasutta

At Sāvatthī.

Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, "Please, worthy man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: 'Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.' And then say: 'Sir, please visit him at his home out of sympathy.'"

"Yes, sir," that man replied. He did as Anāthapiṇḍika asked. Sāriputta consented with silence.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika's home. He sat down on the seat spread out, and said to Anāthapiṇḍika, "I hope you're keeping well, householder; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"Householder, you don't have the distrust in the Buddha that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.

You don't have the distrust in the teaching that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.

You don't have the distrust in the Saṅgha that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha's disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms. It is the supreme field of merit for the world.' Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.

You don't have the unethical conduct that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.

You don't have the wrong view that causes an unlearned ordinary person to be reborn---when their body breaks up, after death---in a place of loss, a bad place, the underworld, hell. You have right view. Seeing in yourself that right view, that pain may die down on the spot.

You don't have the wrong thought ...

wrong speech ...

wrong action ...

wrong livelihood ...

wrong effort ...

wrong mindfulness ...

wrong immersion ...

wrong knowledge ...

wrong freedom ... You have right freedom. Seeing in yourself that right freedom, that pain may die down on the spot."

And then Anāthapiṇḍika's pain died down on the spot. Then he served Sāriputta and Ānanda from his own dish. When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side. Venerable Sāriputta expressed his appreciation to him with these verses.

"Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;
who has confidence in the Saṅgha,
and correct view:
they're said to be prosperous,
their life is not in vain.
So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas."

After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta got up from his seat and left.

Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "So, Ānanda, where are you coming from in the middle of the day?"

"Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that."

"Sāriputta is astute, Ānanda. He has great wisdom, since he can analyze the four factors of stream-entry in ten respects."

SN 55.27 With Anāthapiṇḍika (2nd) Dutiyaanāthapiṇḍikasutta

At Sāvatthī.

Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, "Please, worthy man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: 'Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.' And then say: 'Sir, please visit him at his home out of sympathy.'"

"Yes, sir," that man replied. He did as Anāthapiṇḍika asked. Ānanda consented with silence.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika, "I hope you're keeping well, householder; I hope you're all right. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"Householder, when an unlearned ordinary person has four things, they're frightened and terrified, and fear what awaits them after death. What four? Firstly, an unlearned ordinary person distrusts the Buddha. Seeing in themselves that distrust of the Buddha, they're frightened and terrified, and fear what awaits them after death.

Furthermore, an unlearned ordinary person distrusts the teaching ...

Furthermore, an unlearned ordinary person distrusts the Saṅgha ...

Furthermore, an unlearned ordinary person has unethical conduct. Seeing in themselves that unethical conduct, they're frightened and terrified, and fear what awaits them after death. When an unlearned ordinary person has these four things, they're frightened and terrified, and fear what awaits them after death.

When a learned noble disciple has four things, they're not frightened or terrified, and don't fear what awaits them after death. What four? Firstly, a noble disciple has experiential confidence in the Buddha ... Seeing in themselves that experiential confidence in the Buddha, they're not frightened or terrified, and don't fear what awaits them after death.

Furthermore, a noble disciple has experiential confidence in the teaching ...

Furthermore, a noble disciple has experiential confidence in the Saṅgha ...

Furthermore, a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in themselves that ethical conduct loved by the noble ones, they're not frightened or terrified, and don't fear what awaits them after death.

When a learned noble disciple has these four things, they're not frightened or terrified, and don't fear what awaits them after death."

"Honorable Ānanda, I am not afraid. What have I to fear? For I have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And of the training rules appropriate for laypeople taught by the Buddha, I don't see any that I have broken."

"You're fortunate, householder, so very fortunate! You have declared the fruit of stream-entry."

SN 55.28 Dangers and Threats (1st) Paṭhamabhayaverūpasantasutta

At Sāvatthī.

Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

"Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'

What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. Anyone who steals ... Anyone who commits sexual misconduct ... Anyone who lies ... Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. So that danger and threat is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five dangers and threats they have quelled.

What are the four factors of stream-entry that they have? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. These are the four factors of stream-entry that they have.

And what is the noble system that they have clearly seen and comprehended with wisdom? A noble disciple rationally applies the mind to dependent origination itself: 'When this exists, that is; due to the arising of this, that arises. When this doesn't exist, that is not; due to the cessation of this, that ceases.' That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the noble system that they have clearly seen and comprehended with wisdom.

When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

SN 55.29 Dangers and Threats (2nd) Dutiyabhayaverūpasantasutta

At Sāvatthī. ... "Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble system with wisdom, they may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'"

SN 55.30 With Nandaka the Licchavi Nandakalicchavisutta

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Nandaka the Licchavi chief minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"Nandaka, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

A noble disciple who has these four things is guaranteed long life, both human and heavenly ... beauty ... happiness ... fame ... and sovereignty, both human and heavenly. Now, I don't say this because I've heard it from some other ascetic or brahmin. I only say it because I've known, seen, and realized it for myself."

When he had spoken, a certain person said to Nandaka:

"Sir, it is time to bathe."

"Enough now, my man, with that exterior bath. This interior bathing will do for me, that is, confidence in the Buddha."

The Chapter on Overflowing Merit

SN 55.31 Overflowing Merit (1st) Paṭhamapuññābhisandasutta

At Sāvatthī.

"Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? Firstly, a noble disciple has experiential confidence in the Buddha ... This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple has experiential confidence in the teaching ... This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple has experiential confidence in the Saṅgha ... This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness."

SN 55.32 Overflowing Merit (2nd) Dutiyapuññābhisandasutta

"Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ...

Furthermore, a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness."

SN 55.33 Overflowing Merit (3rd) Tatiyapuññābhisandasutta

Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness."

SN 55.34 Footprints of the Gods (1st) Paṭhamadevapadasutta

At Sāvatthī.

"Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

What four? Firstly, a noble disciple has experiential confidence in the Buddha ... This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

Furthermore, a noble disciple has experiential confidence in the teaching ... the Saṅgha ...

Furthermore, a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings."

SN 55.35 Footprints of the Gods (2nd) Dutiyadevapadasutta

"Mendicants, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.

What four? Firstly, a noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' Then they reflect: 'What now is the footprint of the gods?' They understand: 'I hear that these days the gods consider non-harming to be supreme. But I don't hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.' This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.

Furthermore, a noble disciple has experiential confidence in the teaching ... the Saṅgha ...

Furthermore, a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Then they reflect: 'What now is the footprint of the gods?' They understand: 'I hear that these days the gods consider non-harming to be supreme. But I don't hurt any creature firm or frail. I definitely live in possession of a footprint of the gods.' This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings. These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings."

SN 55.36 In Common With the Gods Devasabhāgatasutta

"Mendicants, when someone has four things the gods are pleased and speak of what they have in common. What four? Firstly, a noble disciple has experiential confidence in the Buddha ... There are deities with experiential confidence in the Buddha who passed away from here and were reborn there. They think: 'Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.'

Furthermore, a noble disciple has experiential confidence in the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. There are deities with the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think: 'Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.' When someone has four things the gods are pleased and speak of what they have in common."

SN 55.37 With Mahānāma Mahānāmasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, how is a lay follower defined?"

"Mahānāma, when you've gone for refuge to the Buddha, the teaching, and the Saṅgha, you're considered to be a lay follower."

"But how is an ethical lay follower defined?"

"When a lay follower doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants, they're considered to be an ethical lay follower."

"But how is a faithful lay follower defined?"

"It's when a lay follower has faith in the Realized One's awakening: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' Then they're considered to be a faithful lay follower."

"But how is a generous lay follower defined?"

"It's when a lay follower lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Then they're considered to be a generous lay follower."

"But how is a wise lay follower defined?"

"It's when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Then they're considered to be a wise lay follower."

SN 55.38 Rain Vassasutta

"Mendicants, suppose the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements."

SN 55.39 With Kāḷigodhā Kāḷigodhasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat on the seat spread out. Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

"Godhā, a female noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. What four? It's when a noble disciple has experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A female noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

"Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And I share without reservation all the gifts available to give in our family with those who are ethical and of good character."

"You're fortunate, Godhā, so very fortunate, You have declared the fruit of stream-entry."

SN 55.40 Nandiya the Sakyan Nandiyasakkasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, if a noble disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?"

"Nandiya, someone who totally and utterly lacks these four factors of stream-entry is an outsider who belongs with the ordinary persons, I say. Neverthless, Nandiya, as to how a noble disciple lives negligently and how they live diligently, listen and apply your mind well, I will speak."

"Yes, sir," Nandiya replied. The Buddha said this:

"And how does a noble disciple live negligently? Firstly, a noble disciple has experiential confidence in the Buddha ... They're content with that confidence, and don't make a further effort for solitude by day or retreat by night. When they live negligently, there's no joy. When there's no joy, there's no rapture. When there's no rapture, there's no tranquility. When there's no tranquility, there's suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they're reckoned to live negligently.

Furthermore, a noble disciple has experiential confidence in the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. They're content with that ethical conduct loved by the noble ones, and don't make a further effort for solitude by day or retreat by night. When they live negligently, there's no joy. When there's no joy, there's no rapture. When there's no rapture, there's no tranquility. When there's no tranquility, there's suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they're reckoned to live negligently. That's how a noble disciple lives negligently.

And how does a noble disciple live diligently? Firstly, a noble disciple has experiential confidence in the Buddha ... But they're not content with that confidence, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they're reckoned to live diligently.

Furthermore, a noble disciple has experiential confidence in the teaching ... the Saṅgha ... And they have the ethical conduct loved by the noble ones ... leading to immersion. But they're not content with that ethical conduct loved by the noble ones, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they're reckoned to live diligently. That's how a noble disciple lives diligently."

The Chapter on Overflowing Merit, With Verses

SN 55.41 Overflowing Merit (1st) Paṭhamaabhisandasutta

Furthermore, they have the ethical conduct loved by the noble ones ... leading to immersion. ... These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

When a noble disciple has these four kinds of overflowing merit and goodness, it's not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It's simply reckoned as an incalculable, immeasurable, great mass of merit.

It's like trying to measure how much water is in the ocean. It's not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It's simply reckoned as an incalculable, immeasurable, great mass of water.

In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it's not easy to measure how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It's simply reckoned as an incalculable, immeasurable, great mass of merit."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that's home to precious gems.
So too, when a person gives food, drink, and clothes;
and they're a giver of beds, seats, and mats---
the streams of merit reach that astute person,
as the rivers bring their waters to the sea."

SN 55.42 Overflowing Merit (2nd) Dutiyaabhisandasutta

There are places where the great rivers---the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī---come together and converge. It's not easy to measure how much water is in such places by saying how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It's simply reckoned as an incalculable, immeasurable, great mass of water.

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that's home to precious gems.
So too, when a person gives food, drink, and clothes;
and they're a giver of beds, seats, and mats---
the streams of merit reach that astute person,
as the rivers bring their waters to the sea."

SN 55.43 Overflowing Merit (3rd) Tatiyaabhisandasutta

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"One who desires merit, grounded in the skillful,
develops the path to realize freedom from death.
Once they've reached the heart of the teaching,
－ delighting in ending,
they don't tremble at the approach
－ of the King of Death."

SN 55.44 Rich (1st) Paṭhamamahaddhanasutta

"Mendicants, a noble disciple who has four things is said to be rich, affluent, and wealthy.

SN 55.45 Rich (2nd) Dutiyamahaddhanasutta

"Mendicants, a noble disciple who has four things is said to be rich, affluent, wealthy, and famous.

SN 55.46 Plain Version Suddhakasutta

"Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

SN 55.47 With Nandiya Nandiyasutta

At Kapilavatthu. Seated to one side, the Buddha said to Nandiya the Sakyan:

"Nandiya, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

SN 55.48 With Bhaddiya Bhaddiyasutta

At Kapilavatthu. Seated to one side, the Buddha said to Bhaddiya the Sakyan:

"Bhaddiya, a noble disciple who has four things is a stream-enterer ..."

SN 55.49 With Mahānāma Mahānāmasutta

At Kapilavatthu. Seated to one side, the Buddha said to Mahānāma the Sakyan:

"Mahānāma, a noble disciple who has four things is a stream-enterer ..."

SN 55.50 Factors Aṅgasutta

"Mendicants, there are these four factors of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These are the four factors of stream-entry."

The Chapter on a Wise Person

SN 55.51 With Verses Sagāthakasutta

"Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;
who has confidence in the Saṅgha,
and correct view:
they're said to be prosperous,
their life is not in vain.
So let the wise devote themselves
to faith, ethical behaviour,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas."

SN 55.52 One Who Completed the Rains Vassaṁvutthasutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.

They went to that mendicant, bowed, sat down to one side, and said to him, "Sir, we hope that the Buddha is healthy and strong."

"He is, good fellows."

"And we hope that Sāriputta and Moggallāna are healthy and strong."

"They are."

"And we hope that the mendicant Saṅgha is healthy and strong."

"It is."

"But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?"

"Good fellows, I heard and learned this in the presence of the Buddha: 'There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.'

In addition, I heard and learned this in the presence of the Buddha: 'There are fewer mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.'

In addition, I heard and learned this in the presence of the Buddha: 'There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.'"

SN 55.53 With Dhammadinna Dhammadinnasutta

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:

"May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness."

"So, Dhammadinna, you should train like this: 'From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.' That's how you should train yourselves."

"Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. It's not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Since we are established in the five training rules, please teach us further."

"So, Dhammadinna, you should train like this: 'We will have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And we will have the ethical conduct loved by the noble ones ... leading to immersion.' That's how you should train yourselves."

"Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them. For we have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And we have the ethical conduct loved by the noble ones ... leading to immersion."

"You're fortunate, Dhammadinna, so very fortunate! You have all declared the fruit of stream-entry."

SN 55.54 Sick Gilānasutta

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, "Sir, I haven't heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill."

"Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. 'Be at ease, sir. You have experiential confidence in the Buddha ... the teaching ... the Saṅgha ... And you have the ethical conduct loved by the noble ones ... leading to immersion.'

When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: 'Are you concerned for your mother and father?' If they reply, 'I am,' they should say: 'But sir, it's your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.'

If they reply, 'I have given up concern for my mother and father,' they should say: 'But are you concerned for your partners and children?' If they reply, 'I am,' they should say: 'But sir, it's your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.'

If they reply, 'I have given up concern for my partners and children,' they should say: 'But are you concerned for the five kinds of human sensual stimulation?' If they reply, 'I am,' they should say: 'Good fellow, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the four great kings.'

If they reply, 'I have done so,' they should say: 'Good fellow, the gods of the thirty-three are better than the gods of the four great kings ...

Good fellow, the gods of Yama ... the joyful gods ... the gods who love to imagine ... the gods who control what is imagined by others ... the gods of the realm of divinity are better than the gods who control what is imagined by others. It would be good to turn your mind away from the gods who control what is imagined by others and fix it on the gods of the realm of divinity.' If they reply, 'I have done so,' they should say: 'Good fellow, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.'

If they reply, 'I have done so,' then there is no difference between a lay follower whose mind is freed in this way and a mendicant whose mind is freed from defilements; that is, between the freedom of one and the other."

SN 55.55 The Fruit of Stream-Entry Sotāpattiphalasutta

"Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry."

SN 55.56 The Fruit of Once-Return Sakadāgāmiphalasutta

"Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of once-return. ..."

SN 55.57 The Fruit of Non-Return Anāgāmiphalasutta

"Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of non-return. ..."

SN 55.58 The Fruit of Perfection Arahattaphalasutta

"Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of perfection. ..."

SN 55.59 The Getting of Wisdom Paññāpaṭilābhasutta

"Mendicants, when four things are developed and cultivated they lead to the getting of wisdom. ..."

SN 55.60 The Growth of Wisdom Paññāvuddhisutta

"Mendicants, when four things are developed and cultivated they lead to the growth of wisdom. ..."

SN 55.61 The Increase of Wisdom Paññāvepullasutta

"Mendicants, when four things are developed and cultivated they lead to the increase of wisdom. ..."

The Chapter on Great Wisdom

SN 55.62 Great Wisdom Mahāpaññāsutta

"Mendicants, when four things are developed and cultivated they lead to great wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to great wisdom."

SN 55.63 Widespread Wisdom Puthupaññāsutta

"Mendicants, when four things are developed and cultivated they lead to widespread wisdom ..."

SN 55.64 Abundant Wisdom Vipulapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to abundant wisdom ..."

SN 55.65 Deep Wisdom Gambhīrapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to deep wisdom ..."

SN 55.66 Extraordinary Wisdom Appamattapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to extraordinary wisdom ..."

SN 55.67 Vast Wisdom Bhūripaññāsutta

"Mendicants, when four things are developed and cultivated they lead to vast wisdom ..."

SN 55.68 Much Wisdom Paññābāhullasutta

"Mendicants, when four things are developed and cultivated they lead to much wisdom ..."

SN 55.69 Fast Wisdom Sīghapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to fast wisdom ..."

SN 55.70 Light Wisdom Lahupaññāsutta

"Mendicants, when four things are developed and cultivated they lead to light wisdom ..."

SN 55.71 Laughing Wisdom Hāsapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to laughing wisdom ..."

SN 55.72 Swift Wisdom Javanapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to swift wisdom ..."

SN 55.73 Sharp Wisdom Tikkhapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to sharp wisdom ..."

SN 55.74 Penetrating Wisdom Nibbedhikapaññāsutta

"Mendicants, when four things are developed and cultivated they lead to penetrating wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to penetrating wisdom."

Linked Discourses on Stream-Entry ​

The Chapter at Bamboo Gate ​

SN 55.1 A Wheel-Turning Monarch Cakkavattirājasutta ​

SN 55.2 The Culmination of the Spiritual Life Brahmacariyogadhasutta ​

SN 55.3 With Dīghāvu Dīghāvuupāsakasutta ​

SN 55.4 With Sāriputta (1st) Paṭhamasāriputtasutta ​

SN 55.5 With Sāriputta (2nd) Dutiyasāriputtasutta ​

SN 55.6 The Chamberlains Thapatisutta ​

SN 55.7 The People of Bamboo Gate Veḷudvāreyyasutta ​

SN 55.8 In the Brick Hall (1st) Paṭhamagiñjakāvasathasutta ​

SN 55.9 At the Brick Hall (2nd) Dutiyagiñjakāvasathasutta ​

SN 55.10 At the Brick Hall (3rd) Tatiyagiñjakāvasathasutta ​

The Chapter on the Royal Monastery ​

SN 55.11 A Saṅgha of a Thousand Nuns Sahassabhikkhunisaṁghasutta ​

SN 55.12 The Brahmins Brāhmaṇasutta ​

SN 55.13 With the Senior Monk Ānanda Ānandattherasutta ​

SN 55.14 Fear of the Bad Place Duggatibhayasutta ​

SN 55.15 Fear of the Bad Place, the Underworld Duggativinipātabhayasutta ​

SN 55.16 Friends and Colleagues (1st) Paṭhamamittāmaccasutta ​

SN 55.17 Friends and Colleagues (2nd) Dutiyamittāmaccasutta ​

SN 55.18 A Visit to the Gods (1st) Paṭhamadevacārikasutta ​

SN 55.19 A Visit to the Gods (2nd) Dutiyadevacārikasutta ​

SN 55.20 A Visit to the Gods (3rd) Tatiyadevacārikasutta ​

The Chapter with Sarakāni ​

SN 55.21 With Mahānāma (1st) Paṭhamamahānāmasutta ​

SN 55.22 With Mahānāma (2nd) Dutiyamahānāmasutta ​

SN 55.23 With Godhā the Sakyan Godhasakkasutta ​

SN 55.24 About Sarakāni (1st) Paṭhamasaraṇānisakkasutta ​

SN 55.25 About Sarakāni the Sakyan (2nd) Dutiyasaraṇānisakkasutta ​

SN 55.26 Anāthapiṇḍika (1st) Paṭhamaanāthapiṇḍikasutta ​

SN 55.27 With Anāthapiṇḍika (2nd) Dutiyaanāthapiṇḍikasutta ​

SN 55.28 Dangers and Threats (1st) Paṭhamabhayaverūpasantasutta ​

SN 55.29 Dangers and Threats (2nd) Dutiyabhayaverūpasantasutta ​

SN 55.30 With Nandaka the Licchavi Nandakalicchavisutta ​

The Chapter on Overflowing Merit ​

SN 55.31 Overflowing Merit (1st) Paṭhamapuññābhisandasutta ​

SN 55.32 Overflowing Merit (2nd) Dutiyapuññābhisandasutta ​

SN 55.33 Overflowing Merit (3rd) Tatiyapuññābhisandasutta ​

SN 55.34 Footprints of the Gods (1st) Paṭhamadevapadasutta ​

SN 55.35 Footprints of the Gods (2nd) Dutiyadevapadasutta ​

SN 55.36 In Common With the Gods Devasabhāgatasutta ​

SN 55.37 With Mahānāma Mahānāmasutta ​

SN 55.38 Rain Vassasutta ​

SN 55.39 With Kāḷigodhā Kāḷigodhasutta ​

SN 55.40 Nandiya the Sakyan Nandiyasakkasutta ​

The Chapter on Overflowing Merit, With Verses ​

SN 55.41 Overflowing Merit (1st) Paṭhamaabhisandasutta ​

SN 55.42 Overflowing Merit (2nd) Dutiyaabhisandasutta ​

SN 55.43 Overflowing Merit (3rd) Tatiyaabhisandasutta ​

SN 55.44 Rich (1st) Paṭhamamahaddhanasutta ​

SN 55.45 Rich (2nd) Dutiyamahaddhanasutta ​

SN 55.46 Plain Version Suddhakasutta ​

SN 55.47 With Nandiya Nandiyasutta ​

SN 55.48 With Bhaddiya Bhaddiyasutta ​

SN 55.49 With Mahānāma Mahānāmasutta ​

SN 55.50 Factors Aṅgasutta ​

The Chapter on a Wise Person ​

SN 55.51 With Verses Sagāthakasutta ​

SN 55.52 One Who Completed the Rains Vassaṁvutthasutta ​

SN 55.53 With Dhammadinna Dhammadinnasutta ​

SN 55.54 Sick Gilānasutta ​

SN 55.55 The Fruit of Stream-Entry Sotāpattiphalasutta ​

SN 55.56 The Fruit of Once-Return Sakadāgāmiphalasutta ​

SN 55.57 The Fruit of Non-Return Anāgāmiphalasutta ​

SN 55.58 The Fruit of Perfection Arahattaphalasutta ​

SN 55.59 The Getting of Wisdom Paññāpaṭilābhasutta ​

SN 55.60 The Growth of Wisdom Paññāvuddhisutta ​

SN 55.61 The Increase of Wisdom Paññāvepullasutta ​

The Chapter on Great Wisdom ​

SN 55.62 Great Wisdom Mahāpaññāsutta ​

SN 55.63 Widespread Wisdom Puthupaññāsutta ​

SN 55.64 Abundant Wisdom Vipulapaññāsutta ​

SN 55.65 Deep Wisdom Gambhīrapaññāsutta ​

SN 55.66 Extraordinary Wisdom Appamattapaññāsutta ​

SN 55.67 Vast Wisdom Bhūripaññāsutta ​

SN 55.68 Much Wisdom Paññābāhullasutta ​

SN 55.69 Fast Wisdom Sīghapaññāsutta ​

SN 55.70 Light Wisdom Lahupaññāsutta ​

SN 55.71 Laughing Wisdom Hāsapaññāsutta ​

SN 55.72 Swift Wisdom Javanapaññāsutta ​

Linked Discourses on Stream-Entry

The Chapter at Bamboo Gate

SN 55.1 A Wheel-Turning Monarch Cakkavattirājasutta

SN 55.2 The Culmination of the Spiritual Life Brahmacariyogadhasutta

SN 55.3 With Dīghāvu Dīghāvuupāsakasutta

SN 55.4 With Sāriputta (1st) Paṭhamasāriputtasutta

SN 55.5 With Sāriputta (2nd) Dutiyasāriputtasutta

SN 55.6 The Chamberlains Thapatisutta

SN 55.7 The People of Bamboo Gate Veḷudvāreyyasutta

SN 55.8 In the Brick Hall (1st) Paṭhamagiñjakāvasathasutta

SN 55.9 At the Brick Hall (2nd) Dutiyagiñjakāvasathasutta

SN 55.10 At the Brick Hall (3rd) Tatiyagiñjakāvasathasutta

The Chapter on the Royal Monastery

SN 55.11 A Saṅgha of a Thousand Nuns Sahassabhikkhunisaṁghasutta

SN 55.12 The Brahmins Brāhmaṇasutta

SN 55.13 With the Senior Monk Ānanda Ānandattherasutta

SN 55.14 Fear of the Bad Place Duggatibhayasutta

SN 55.15 Fear of the Bad Place, the Underworld Duggativinipātabhayasutta

SN 55.16 Friends and Colleagues (1st) Paṭhamamittāmaccasutta

SN 55.17 Friends and Colleagues (2nd) Dutiyamittāmaccasutta

SN 55.18 A Visit to the Gods (1st) Paṭhamadevacārikasutta

SN 55.19 A Visit to the Gods (2nd) Dutiyadevacārikasutta

SN 55.20 A Visit to the Gods (3rd) Tatiyadevacārikasutta

The Chapter with Sarakāni

SN 55.21 With Mahānāma (1st) Paṭhamamahānāmasutta

SN 55.22 With Mahānāma (2nd) Dutiyamahānāmasutta

SN 55.23 With Godhā the Sakyan Godhasakkasutta

SN 55.24 About Sarakāni (1st) Paṭhamasaraṇānisakkasutta

SN 55.25 About Sarakāni the Sakyan (2nd) Dutiyasaraṇānisakkasutta

SN 55.26 Anāthapiṇḍika (1st) Paṭhamaanāthapiṇḍikasutta

SN 55.27 With Anāthapiṇḍika (2nd) Dutiyaanāthapiṇḍikasutta

SN 55.28 Dangers and Threats (1st) Paṭhamabhayaverūpasantasutta

SN 55.29 Dangers and Threats (2nd) Dutiyabhayaverūpasantasutta

SN 55.30 With Nandaka the Licchavi Nandakalicchavisutta

The Chapter on Overflowing Merit

SN 55.31 Overflowing Merit (1st) Paṭhamapuññābhisandasutta

SN 55.32 Overflowing Merit (2nd) Dutiyapuññābhisandasutta

SN 55.33 Overflowing Merit (3rd) Tatiyapuññābhisandasutta

SN 55.34 Footprints of the Gods (1st) Paṭhamadevapadasutta

SN 55.35 Footprints of the Gods (2nd) Dutiyadevapadasutta

SN 55.36 In Common With the Gods Devasabhāgatasutta

SN 55.37 With Mahānāma Mahānāmasutta

SN 55.38 Rain Vassasutta

SN 55.39 With Kāḷigodhā Kāḷigodhasutta

SN 55.40 Nandiya the Sakyan Nandiyasakkasutta

The Chapter on Overflowing Merit, With Verses

SN 55.41 Overflowing Merit (1st) Paṭhamaabhisandasutta

SN 55.42 Overflowing Merit (2nd) Dutiyaabhisandasutta

SN 55.43 Overflowing Merit (3rd) Tatiyaabhisandasutta

SN 55.44 Rich (1st) Paṭhamamahaddhanasutta

SN 55.45 Rich (2nd) Dutiyamahaddhanasutta

SN 55.46 Plain Version Suddhakasutta

SN 55.47 With Nandiya Nandiyasutta

SN 55.48 With Bhaddiya Bhaddiyasutta

SN 55.49 With Mahānāma Mahānāmasutta

SN 55.50 Factors Aṅgasutta

The Chapter on a Wise Person

SN 55.51 With Verses Sagāthakasutta

SN 55.52 One Who Completed the Rains Vassaṁvutthasutta

SN 55.53 With Dhammadinna Dhammadinnasutta

SN 55.54 Sick Gilānasutta

SN 55.55 The Fruit of Stream-Entry Sotāpattiphalasutta

SN 55.56 The Fruit of Once-Return Sakadāgāmiphalasutta

SN 55.57 The Fruit of Non-Return Anāgāmiphalasutta

SN 55.58 The Fruit of Perfection Arahattaphalasutta

SN 55.59 The Getting of Wisdom Paññāpaṭilābhasutta

SN 55.60 The Growth of Wisdom Paññāvuddhisutta

SN 55.61 The Increase of Wisdom Paññāvepullasutta

The Chapter on Great Wisdom

SN 55.62 Great Wisdom Mahāpaññāsutta

SN 55.63 Widespread Wisdom Puthupaññāsutta

SN 55.64 Abundant Wisdom Vipulapaññāsutta

SN 55.65 Deep Wisdom Gambhīrapaññāsutta

SN 55.66 Extraordinary Wisdom Appamattapaññāsutta

SN 55.67 Vast Wisdom Bhūripaññāsutta

SN 55.68 Much Wisdom Paññābāhullasutta

SN 55.69 Fast Wisdom Sīghapaññāsutta

SN 55.70 Light Wisdom Lahupaññāsutta

SN 55.71 Laughing Wisdom Hāsapaññāsutta

SN 55.72 Swift Wisdom Javanapaññāsutta