SN5-V2-Ch11-Samyutta55

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=Samyutta Nikaya:5.Mahavagga-The Great Book=

997. Wheel-Turning Monarch (Cakkavattiraja sans. Cakravarti-raja)
At Savatthi. There the Lord (Buddha) said this:

"Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents, 317 with the breakup of the body, after death, is reborn in a good destination, in a heavenly world, in the company of the devas of the Tavatimsa realm, and there in the Nandana Grove, accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five cords of celestial sensual pleasure, still, as he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of misery, the bad destinations, the nether world. 318 Although, bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"What are the four? Here, bhikkhus,

(1)The noble disciple possesses confirmed confidence in the Buddha thus: 319 The Lord (Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha).'

(2)"He possesses confirmed confidence in the Dhamma thus: 'The Dhamma is well explained by the Lord (Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'

(3)"He possesses confirmed confidence in the Sangha thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord (Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world'

(4)"He possesses the virtues (5 panch-sheel-Truth,Non-violence,Non-stealing,Celibacy,No-intoxicants) dear to the noble ones — unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration. 320

"He possesses these four things. And, bhikkhus, between the obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four things." 321

998. Grounded in Celibacy (Brahmacariyogadha)
"Bhikkhus, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. 322

"What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha). ' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken . . . leading to concentration(as in 997).

"A noble disciple, bhikkhus, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Those who possess faith and virtue.

Confidence and vision of the Dhamma,

In time arrive at the happiness

Grounded upon the holy celibate life." 323

999. Dighavu
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the lay follower Dighavu was sick, afflicted, gravely ill. Then the lay follower Dighavu addressed his father, the householder Jotika thus: "Come, householder, approach the Lord (Buddha), pay homage to him in my name with your head at his feet, and say 'Venerable sir, the lay follower Dighavu is sick, afflicted, gravely ill; he pays homage to the Lord (Buddha) with his head at the Lord (Buddha)'s feet.' Then say: 'It would be good, venerable sir, if the Lord (Buddha) would come to the residence of the lay follower Dighavu out of compassion.'"

"Yes, dear," the householder Jotika replied, and he approached the Lord (Buddha), paid homage to him, sat down to one side, and delivered his message. The Lord (Buddha) consented by silence.

Then the Lord (Buddha) dressed and, taking bowl and robe, went to the residence of the lay follower Dighavu. He then sat down in the appointed seat and said to the lay follower Dighavu:

"I hope you are bearing up, Dighavu, I hope you are getting better. I hope your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"Venerable sir, I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

"Therefore, Dighavu, you should train yourself thus: 'I will be one who possesses confirmed confidence in the Buddha thus:

"(As in 997)The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha)." I will be one who possesses confirmed confidence in the Dhamma ... in the Sangha.... I will be one who possesses the virtues dear to the noble ones, unbroken ... leading to concentration.' It is in such a way that you should train yourself."

"Venerable sir, as to these four factors of stream-entry that have been taught by the Lord (Buddha), these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha. ... I possess the virtues dear to the noble ones, unbroken . . . leading to concentration."

"Therefore, Dighavu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, Dighavu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. 324 It is in such a way that you should train yourself."

"Venerable sir, as to these six things that partake of true knowledge that have been taught by the Lord (Buddha), these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurs to me: 'After I am gone, may this householder Jotika not fall into distress.'"

"Don't be concerned about this, dear Dighavu. Come now, dear Dighavu, pay close attention to what the Lord (Buddha) is saying to you."

Then the Lord (Buddha), having given this exhortation to the lay follower Dighavu, rose from his seat and departed. Then, not long after the Lord (Buddha) had left, the lay follower Dighavu died.

Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to the Lord (Buddha):

"Venerable sir, that lay follower named Dighavu to whom the Lord (Buddha) gave a brief exhortation has died. What is his destination, what is his future bourn?"

"Bhikkhus, the lay follower Dighavu was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. Bhikkhus, with the utter destruction of the five lower fetters the lay follower Dighavu has become one of spontaneous birth, due to attain Nibbana there without returning from that world."

1000. Sariputta (1)
On one occasion the Venerable Sariputta and the Venerable Ananda were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Ananda emerged from seclusion.... Sitting to one side, the Venerable Ananda said to the Venerable Sariputta:

"Friend Sariputta, on account of possessing how many thin are people declared by the Lord (Buddha) to be stream-enterers no longer bound to the nether world, fixed in destiny, with enlightenment as their destination?"

"It is on account of possessing four things, friend Ananda that people are declared by the Lord (Buddha) to be stream-enterers no longer bound to the nether world, fixed in destiny, with enlight enment as their destination. What four? (As in 997)Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

"It is, friend, on account of possessing these four things that people are declared by the Lord (Buddha) to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination."

1001. Sariputta (2)
Then the Venerable Sariputta approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:

"Sariputta, this is said: 'A factor for stream-entry, a factor for stream-entry.' What now, Sariputta, is a factor for stream-entry?"

"Association with superior persons, venerable sir, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream entry." 325

"Good, good, Sariputta! Association with superior persons, Sariputta, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.

"Sariputta, this is said: 'The stream, the stream.' What now, Sariputta, is the stream?"

"This Noble Eightfold Path, venerable sir, is the stream; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."

"Good, good, Sariputta! This Noble Eightfold Path is the stream; that is, right view ... right concentration.

"Sariputta, this is said: ‘A stream-enterer, a stream-enterer.' What now, Sariputta, is a stream-enterer?"

"One who possesses this Noble Eightfold Path, venerable sir, is called a stream-enterer: this venerable one of such a name and clan."

"Good, good, Sariputta! One who possesses this Noble Eightfold Path is a stream-enterer: this venerable one of such a name and clan."

1002. The Chamberlains (Thapati)
At Savatthi. Now on that occasion a number of bhikkhus were making a robe for the Lord (Buddha), thinking: "After the three months, with his robe completed, the Lord (Buddha) will set out on tour."

Now on that occasion the chamberlains 326 Isidatta and Purana were residing in Sadhuka on some business. They heard: "A number of bhikkhus, it is said, are making a robe for the Lord (Buddha), thinking that after the three months, with his robe completed, the Lord (Buddha) will set out on tour."

Then the chamberlains Isidatta and Purana posted a man on the road, telling him: "Good man, when you see the Lord (Buddha) coming, the Arahant, the Perfectly Enlightened One, then you should inform us." After standing for two or three days that man saw the Lord (Buddha) coming in the distance. Having seen him, the man approached the chamberlains Isidatta and Purana and told them: "Sirs, this Lord (Buddha) is coming, the Arahant, the Perfectly Enlightened One. You may come at your own convenience."

Then the chamberlains Isidatta and Purana approached the Lord (Buddha), paid homage to him, and followed closely behind him. Then the Lord (Buddha) left the road, went to the foot of a tree, and sat down on a seat that was prepared for him. The chamberlains Isidatta and Purana paid homage to the Lord (Buddha), sat down to one side, and said to him:

"Venerable sir, when we hear that the Lord (Buddha) will set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: The Lord (Buddha) will be far away from us.' Then when we hear that the Lord (Buddha) has set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: 'The Lord (Buddha) is far away from us '

"Further, venerable sir, when we hear that the Lord (Buddha) will set out from among the Kosalans on tour in the Malian country . . . that he has set out from among the Kosalans on tour in the Malian country . . . that he will set out from among the Malians on tour in the Vajjian country . . . that he has set out from among the Malians on tour in the Vajjian country ... that he will set out from among the Vajjians on tour in the Kasian country ... that he has set out from among the Vajjians on tour in the Kasian country ... that he will set out from among the Kasians on tour in Magadha, on that occasion there arises in us distress and displeasure at the thought: The Lord (Buddha) will be far away from us.' Then when we hear that the Lord (Buddha) has set out from among the Kasians on tour in Magadha, on that occasion there arises in us great distress and displeasure at the thought:

'The Lord (Buddha) is far away from us.'

"But, venerable sir, when we hear that the Lord (Buddha) will set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: The Lord (Buddha) will be near to us.' Then when we hear that the Lord (Buddha) has set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: 'The Lord (Buddha) is near to us.'

"Further, venerable sir, when we hear that the Lord (Buddha) will set out from among the Kasians on tour in the Vajjian country ... that he has set out from among the Kasians on tour in the Vajjian country . . . that he will set out from among the Vajjians on tour in the Malian country . . . that he has set out from among the Vajjians on tour in the Malian country ... that he will set out from among the Malians on tour in Kosala .. . that he has set out from among the Malians on tour in Kosala . . . that he will set out from among the Kosalans on tour to Savatthi, on that occasion there arises in us elation and joy at the thought: 'The Lord (Buddha) will be near to us.' Then, venerable sir, when we hear that the Lord (Buddha) is dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park, on that occasion there arises in us great elation and joy at the thought: 'The Lord (Buddha) is near to us.'"

"Therefore, chamberlains, the household life is confinement, a dusty path. The going forth is like the open air. It is enough for you, chamberlains, to be diligent."

"Venerable sir, we are subject to another confinement even more confining and considered more confining than the former one."

"But what, chamberlains, is that other confinement to which you are subject, which is even more confining and considered more confining than the former one?"

"Here, venerable sir, when King Pasenadi of Kosala wants to make an excursion to his pleasure garden, after we have prepared his riding elephants we have to place the king's dear and beloved wives on their seats, one in front and one behind. Now, venerable sir, the scent of those ladies is just like that of a perfumed casket briefly opened; so it is with the royal ladies wearing scent. Also, venerable sir, the bodily touch of those ladies is just like that of a tuft of cotton wool or kapok; so it is with the royal ladies so delicately nurtured. Now on that occasion, venerable sir, the elephants must be guarded, and those ladies must be guarded, and we ourselves must be guarded, yet we do not recall giving rise to an evil state of mind in regard to those ladies. This, venerable sir, is that other confinement to which we are subject, which is even more confining and considered more confining than the former one."

"Therefore, chamberlains, the household life is confinement, a path of dust. The going forth is like the open air. It is enough for you, chamberlains, to be diligent. The noble disciple, chamberlains, who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

"What four? Here, chamberlains, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha). ' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing 327 a noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

"Chamberlains, you possess confirmed confidence in Buddha ... in the Dhamma ... in the Sangha.... Moreover what ever there is in your family that is suitable for giving, all that you share unreservedly among those who are virtuous and of good character. What do you think, carpenters, how many people are there among the Kosalans who are your equals, that is, in regard to giving and sharing?"

"It is a gain for us, venerable sir, it is well gained by us, venerable sir, that the Lord (Buddha) understands us so well."

1003. The People of Bamboo Gate (Veludvareyya)
Thus have I heard. On one occasion the Lord (Buddha) was walking on tour among the Kosalans together with a great Sangha of bhikkhus when he reached the brahmin village of the Kosalans named Bamboo Gate. Then the brahmin householders of Bamboo Gate heard: "It is said, sirs, that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has been walking on tour among the Kosalans together with a great Sangha of bhikkhus and has arrived at Bamboo Gate. Now a good report concerning that Master Gotama has spread about thus: That Lord (Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha). Having realized by his own direct knowledge this world with its devas, Mara, and Brahma, this generation with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy celibate life(brahmacariya) that is perfectly complete and pure.' It is good to see such arahants."

Then those brahmin householders of Bamboo Gate approached the Lord (Buddha). Having approached, some paid homage to the Lord (Buddha) and sat down to one side. Some greeted the Lord (Buddha) and, having exchanged greetings and cordial talk, sat down to one side. Some extended their joined hands in reverential salutation towards the Lord (Buddha) and sat down to one side. Some announced their name and clan to the Lord (Buddha) and sat down to one side. Some remained silent and sat down to one side

Sitting to one side, those brahmin householders of Bamboo Gate said to the Lord (Buddha):

"Master Gotama, we have such wishes, desires, and hopes as these: 'May we dwell in a home crowded with children! May we enjoy Kasian sandalwood! May we wear garlands, scents, and unguents! May we receive gold and silver! With the breakup of the body, after death, may we be reborn in a good destination, in a heavenly world!' As we have such wishes, desires, and hopes, let Master Gotama teach us the Dhamma in such a way that we might dwell in a home crowded with children ..(as before).. and with the breakup of the body, after death, we might be reborn in a good destination, in a heavenly world."

"I will teach you, householders, a Dhamma exposition applicable to oneself. 328 Listen to that and attend closely, I will speak."

"Yes, sir," those brahmin householders of Bamboo Gate replied. The Lord (Buddha) said this:

"What, householders, is the Dhamma exposition applicable to oneself? Here, householders, a noble disciple reflects thus: 'I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live ... and am averse to suffering, if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another — of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering — that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects. 329

"Again, householders, a noble disciple reflects thus: 'If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from taking what is not given exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given Thus this bodily conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either....' Thus this verbal conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either....' Thus this verbal conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects.

“(As in 997)He possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' [356] He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

“When, householders, the noble disciple possesses these seven good qualities and these four desirable states, if he wishes he could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"

When this was said, the brahmin householders of Bamboo Gate said: "Magnificent, Master Gotama!... We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From today let the Lord (Buddha) remember us as lay followers who have gone for refuge for life."

1004. The Brick Hall (1) (Ginjakavasatha1)
Thus have I heard. 330 On one occasion the Lord (Buddha) was dwelling at Natika in the Brick Hall. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, the bhikkhu named Salha has died. What is his destination, what is his future bourn? The bhikkhuni named Nanda has died. What is her destination, what is her future bourn? The male lay follower named Sudatta has died. What is his destination, what is his future bourn? The female lay follower named Sujata has died. What is her destination, what is her future bourn?"

"Ananda, the bhikkhu Salha who has died, by the destruction of the taints, in this very life had entered and dwelt in the taint less liberation of mind(Ceto-vimutti), liberation by wisdom(Panna-vimutti), realizing it for him self with direct knowledge. The bhikkhuni Nanda who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth(Anagami), due to attain Nibbana there without returning from that world. The male lay follower Sudatta who has died had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become a once-returner who, after coming back to this world only one more time(Sakadagami), will make an end to suffering. 331 The female lay follower Sujata who has died had, with the utter destruction of three fetters, become a stream-enterer(Sotapana), no longer bound to the nether world, fixed in destiny, with enlightenment as her destination.

“It is not surprising, Ananda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself:

'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'

“And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare thus of himself? Here, Ananda, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

“This, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell.... I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination."

1005. The Brick Hall (2) (Ginjakavasatha2)
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):

"Venerable sir, the bhikkhu named Asoka has died. What is his destination, what is his future bourn? The bhikkhuni named Asoka has died. What is her destination, what is her future bourn? The male lay follower named Asoka has died. What is his destination, what is his future bourn? The female lay follower named Asoka has died. What is her destination, what is her future bourn?"

"Ananda, the bhikkhu Asoka who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.... ( all the rest as in the preceding sutta 1004) ...

"This, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell.... I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"

1006. The Brick Hall (3) (Ginjakavasatha3)
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):

"Venerable sir, the male lay follower named Kakkata has died in Natika. What is his destination, what is his future bourn? The male lay follower named Kalinga ... Nikata ... Katissaha ... Tuttha ... Santuttha ... Bhadda ... Subhadda has died in Natika. What is his destination, what is his future bourn?"

"Ananda, the male lay follower Kakkata who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbana there without returning from that world. So too the male lay followers Kalinga, Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and Subhadda.

"The more than fifty male lay followers who have died in Natika had, with the utter destruction of the five lower fetters, become of spontaneous birth, due to attain Nibbana there without returning from that world. The male lay followers exceeding ninety who have died in Natika had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become once-returners who, after coming back to this world only one more time, will make an end to suffering The five hundred and six male lay followers who have died in Natika had, with the utter destruction of three fetters, become stream enterers, no more bound to the nether world, fixed in destiny with enlightenment as their destination. 332

"It is not surprising, Ananda, that a human being should die But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma....

"And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma...?"

(The remainder of the sutta as in 1004)

1007 The Thousand Nuns Sangha (Sahassabhikkhunisangha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in the Royal Park. Then a Sangha of a thousand bhikkhunis approached the Lord (Buddha), paid homage to him, and stood to one side. The Lord (Buddha) said to those bhikkhunis:

"Bhikkhunis, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, bhikkhunis, a noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

"A noble disciple, bhikkhunis, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."

1008. The Brahmins
At Savatthi. "Bhikkhus, the brahmins proclaim a way called 'going upwards.' They enjoin a disciple thus: 'Come, good man, get up early and walk facing east. Do not avoid a pit, or a precipice, or a stump, or a thorny place, or a village pool, or a cesspool. You should expect death 333 wherever you fall. Thus, good man, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world.'

"Now this practice of the brahmins, bhikkhus, is a childish(unwise) course, a stupid course; it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. But I, bhikkhus, proclaim the way going upwards in the Noble One's Discipline, the way which leads to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

"And what, bhikkhus, is that way going upwards, which leads to utter revulsion ... to Nibbana. (As in 997) Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.. . . He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

"This, bhikkhus, is that way going upwards, which leads to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana."

1009. Elder Monk Ananda
On one occasion the Venerable Ananda and the Venerable Sariputta were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda:

"Friend Ananda, by the abandoning of how many things and because of possessing how many things are people declared by the Lord (Buddha) thus: 'This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination'?"

"It is, friend, by the abandoning of four things and because of possessing four things that people are declared thus by the Lord (Buddha). What four?

"One does not have, friend, that distrust regarding the Buddha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world in hell. And one has that confirmed confidence in the Buddha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: The Lord (Buddha) is teacher of devas and humans, the Enlightened One, the Lord (Buddha).(As in 997)'

"One does not have that distrust regarding the Dhamma which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Dhamma which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: 'The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.'

"One does not have that distrust regarding the Sahgha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Sahgha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: The Sahgha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of merit for the world.'

"One does not have, friend, that immorality which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has those virtues dear to the noble ones which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: virtues dear to the noble ones ... leading to concentration.

"It is, friend, by the abandoning of these four things an because of possessing these four things that people are declared by the Lord (Buddha) thus: This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.'"

1010. Fear of Bad Destination (1) (Duggatibhaya1 sans. Durgati-bhaya)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination. What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. A noble disciple who possesses these four things has transcended all fear of a bad destination."

1011. Fear of Falling in Bad Destination (2) (Duggativinipatabhaya)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination, of the nether world. What four?"

(Complete as in the preceding Sutta and as in 997)

1012. Friends and Colleagues ( 1) (Mittamacca1)
"Bhikkhus, those for whom you have compassion and who think you should be heeded — whether friends or colleagues, relatives or kinsmen — these you 334 should exhort, settle, and establish in the four factors of stream-entry.

"What four? (As in 997) You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' You should exhort, settle, and establish them in confirmed confidence in the Dhamma ... in the Sangha ... in the virtues dear to the noble ones, unbroken ... leading to concentration.

"Those for whom you have compassion ... these you should exhort, settle, and establish in these four factors of stream-entry."

1013. Friends and Colleagues (2) (Mittamacca1)
"Bhikkhus, those for whom you have compassion and who think you should be heeded — whether friends or colleagues, relatives or kinsmen — these you should exhort, settle, and establish in the four factors of stream-entry.

"What four?(As in 997) You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: The Lord (Buddha) is . .. teacher of devas and humans, the Enlightened One, the Lord (Buddha). '...

"Bhikkhus, there may be alteration in the four great elements -in the earth element, the water element, the heat element, the air element — but there cannot be alteration in the noble disciple who possesses confirmed confidence in the Buddha. Therein this is alteration: that the noble disciple who possesses confirmed confidence in the Buddha might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible.

"You should exhort, settle, and establish them in confirmed confidence in the Dhamma ... in the Sangha ... in the virtues dear to the noble ones ... leading to concentration.

"Bhikkhus, there may be alteration in the four great elements . . . but there cannot be alteration in the noble disciple who possesses the virtues dear to the noble ones. Therein this is alteration: that the noble disciple who possesses the virtues dear to the noble ones might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible.

"Those for whom you have compassion . . . these you should exhort, settle, and establish in these four factors of stream-entry."

1014. Visiting the Devas (1) (Devacarika1)
At Savatthi. 335 Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared among the Tavatimsa devas. Then a number of devatas belonging to the Tavatimsa host approached the Venerable Mahamoggallana, paid homage to him, and stood to one side. The Venerable Mahamoggallana then said to those devatas:

"It is good, friends, to possess confirmed confidence in the Buddha thus: (As in 997) 'The Lord (Buddha) is . . . teacher of devas and humans. the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

"It is good, friends, to possess confirmed confidence in the Dhamma ... in the Sangha ... to possess the virtues dear to the noble ones . . . leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."

"It is good, sir Moggallana, to possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha ... to possess the virtues dear to the nobles ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world."

1015. Visiting the Devas (2) (Devacarika2)
(This sutta is identical with the preceding one 1014, except that wherever reads "are reborn in a good destination ," the present sutta reads "have been reborn in a good destination.")

1016. Visiting the Devas (3) (Devacarika3)
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord (Buddha) disappeared from Jeta's Grove and reappeared among the Tavatimsa devas. Then a number of devatas belonging to the Tavatimsa host approached the Lord (Buddha), paid homage to him, and stood to one side. The Lord (Buddha) then said to those devatas:

"It is good, friends, to possess confirmed confidence in the Buddha thus: (As in 997) 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here are stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.

"It is good, friends, to possess confirmed confidence in the Dhamma ... in the Sangha ... to possess the virtues dear to the noble ones ... leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here are stream enterers, no longer bound to the nether world, fixed in destiny with enlightenment as their destination." '

"It is good, dear sir, to possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha ... to possess the virtues dear to the nobles ones ... leading to concentration Because of possessing the virtues dear to the noble ones, some beings here are stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination "

1017. Mahanama (1)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, this Kapilavatthu is rich and prosperous, populous, crowded, with congested thoroughfares. 336 In the evening, when I am entering Kapilavatthu after visiting the Lord (Buddha) or the bhikkhus worthy of esteem, I come across a stray elephant, a stray horse, a stray chariot, a stray cart, a stray man 337 On that occasion, venerable sir, my mindfulness regarding the Lord (Buddha) becomes muddled, my mindfulness regarding the Dhamma becomes muddled, my mindfulness regarding the Sangha becomes muddled. The thought then occurs to me: 'If at this moment I should die, what would be my destination, what would be my future bourn?'"

"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one . 338 When a person's mind has been fortified over a long time by faith, virtue, learning, generosity, and wisdom, right here crows, vultures, hawks, dogs, jackals, or various creatures eat his body, consisting of form, composed of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to being worn and rubbed away away, to breaking apart and dispersal. But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and wisdom — that goes upwards, goes to distinction 339

"Suppose, Mahanama, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. All of its shards and fragments would sink downwards, but the ghee or oil there would rise upwards. So too, Mahanama, when a person's mind has been fortified over a long time by faith, virtue, learning, generosity, and wisdom, right here crows ... or various creatures eat his body.... But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and wisdom — that goes upwards, goes to distinction.

"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one."

1018. Mahanama (2)
(As above down to:)

"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one. A noble disciple who possesses four things slants, slopes, and inclines towards Nibbana. What four? Here, Mahanama, a noble disciple possesses confirmed confidence in the Buddha . . . in the Dhamma ... in the Sangha. ... He possesses the virtues dear to the noble ones, unbroken . . . leading to concentration.

"Suppose, Mahanama, a tree was slanting, sloping, and inclining towards the east. If it was cut down at its foot, in what direction would it fall?"

"In whatever direction it was slanting, sloping, and inclining, venerable sir."

"So too, Mahanama, a noble disciple who possesses these four things slants, slopes, and inclines towards Nibbana."

1019. Godhasakka
At Kapilavatthu. Then Mahanama the Sakyan approached Godha the Sakyan and said to him: "How many things, Godha, must an individual possess for you to recognize him as a stream-enterer, one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination?"

"When an individual possesses three things, Mahanama, I recognize him as a stream-enterer, one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

What three? Here, Mahanama,(As in 997) a noble disciple possesses firmed confidence in the Buddha ... in the Dhamma ... in the Sangha.... When an individual possesses these three things, I recognize him as a stream-enterer. . . with enlightenment as his destination. But, Mahanama, how many things must an individual possess for you to recognize him as a stream-enterer ... with enlightenment as his destination?"

"When an individual possesses four things, Godha, I recognize him as a stream-enterer ... with enlightenment as his destination What four? Here, Godha,(As in 997) a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha He possesses the virtues dear to the noble ones, unbroken leading to concentration. When an individual possesses these four things, I recognize him as a stream-enterer . . . with enlightenment as his destination."

"Wait, Mahanama! Wait, Mahanama! The Lord (Buddha) alone would know whether or not he possesses these things."

"Come, Godha, we should approach the Lord (Buddha). Having approached, we will report this matter to him."

Then Mahanama the Sakyan and Godha the Sakyan approached the Lord (Buddha), paid homage to him, and sat down to one side. Mahanama the Sakyan then reported their conversation, [continuing thus]:

"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side and the Bhikkhu Sangha might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence. 340

"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side, and the Bhikkhu Sangha and the Bhikkhuni Sangha might take the other side.... The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, and the male lay followers might take the other side.... The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, and the female lay followers might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence.

"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, the female lay followers, and the world with its devas, Mara, and Brahma, this generation with its ascetics and brahmins, its devas and humans, might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence."

[The Lord (Buddha) said:] "When he speaks like that, 341 Godha, what would you say about Mahanama the Sakyan?"

"When he speaks in such a way, venerable sir, I would not say anything about Mahanama the Sakyan except what is good and favourable." 342 [375]

1020. Sarananisakka (1)
At Kapilavatthu. Now on that occasion Saranani 343 the Sakyan had died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer when the Lord (Buddha) has declared Sarakani the Sakyan after he died to be a stream-enterer . . . with enlightenment as his destination? Sarakani the Sakyan was too weak for the training; he drank intoxicating drink!" 344

Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. [The Lord (Buddha) said:]

"Mahanama, when a lay follower has gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha, how could he go to the nether world? For if one speaking rightly were to say of anyone: 'He was a lay follower who had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha,' it is of Sarakani the Sakyan that one could rightly say this. Mahanama, Sarakani the Sakyan had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha, so how could he go to the nether world?

"Here, Mahanama, some person possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha).' And so in the Dhamma and the Sangha. He is one of joyous wisdom swift wisdom, and he has attained liberation. By the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. 345

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is one of joyous wisdom, of swift wisdom, yet he has not attained liberation. With the utter destruction of the five lower fetters he has become one of spontaneous birth, due to attain Nibbana there without returning from that world. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters he is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world. 346

"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith . . . the faculty of wisdom. And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.

"Even if these great sal trees, Mahanama, could understand what is well spoken and what is badly spoken, then I would declare these great sal trees to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. How much more, then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan undertook the training at the time of his death." 347

1021. Sarananisakka (2)
At Kapilavatthu. Now on that occasion Sarakani the Sakyan had died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer when the Lord (Buddha) has declared Sarakani the Sakyan after he died to be a stream-enterer . . . with enlightenment as his destination? Sarakani the Sakyan was one who had failed to fulfil the training!" 348

Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. [The Lord (Buddha) said:]

"Mahanama, when, over a long time, a lay follower has gone for refuge to the Buddha, the Dhamma, and the Sangha, how could he go to the nether world?... Mahanama, over a long Sarakani the Sakyan had gone for refuge to the Buddha the Dhamma, and the Sangha, so how could he go to the nether world?

(Pl. see 997 & 1020)

"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him thus: 349 The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' And so in regard to the Dhamma and the Sangha. He is one of joyous wisdom, of swift wisdom, and he has attained liberation. By the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him.... And so in regard to the Dhamma and the Sangha. He is one of joyous wisdom, of swift wisdom, yet he has not attained liberation. With the utter destruction of the five lower fetters he has become one who attains final knowledge early in this very life, or one who attains final knowledge at the time of death, or an attainer of Nibbana in the interval, or an attainer of Nibbana upon landing, or an attainer of Nibbana without exertion, or an attainer of Nibbana with exertion, or one bound upstream, heading towards the Akanittha realm. 350 This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him .... And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him.... And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. With the utter destruction of three fetters he is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith ... the faculty of wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him.... And so in regard to the Dhamma and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith ... the faculty of wisdom. And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.

"Suppose, Mahanama, there is a bad field, a bad piece of ground, with stumps not cleared, and the seeds sown there would be broken, spoilt, damaged by wind and sun, unfertile, not planted securely, and the sky would not send down a proper rainfall. Would those seeds come to growth, increase, and expansion?"

"No, venerable sir."

"So too, Mahanama, here a Dhamma is badly expounded, badly proclaimed, unemancipating, not conducive to peace, proclaimed by one who is not perfectly enlightened. This, I say, is like the bad field. And the disciple dwells in that Dhamma practising in accordance with it, practising it properly, conducting himself accordingly. This, I say, is like the bad seed.

"Suppose, Mahanama, there is a good field, a good piece of ground, well cleared of stumps, and the seeds sown there would be unbroken, unspoilt, undamaged by wind and sun, fertile, planted securely, and the sky would send down a proper rainfall. Would those seeds come to growth, increase, and expansion?"

"Yes, venerable sir."

"So too, Mahanama, here a Dhamma is well expounded, well proclaimed, emancipating, conducive to peace, proclaimed by one who is perfectly enlightened. This, I say, is like the good field. And the disciple dwells in that Dhamma practising in accordance with it, practising it properly, conducting himself accordingly. This, I say, is like the good seed. How much more, then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan was one who fulfilled the training at the time of death."

1022. Anathapindika (1)
At Savatthi. Now on that occasion the householder Anathapindika was sick, afflicted, gravely ill. Then the householder Anathapindika addressed a man thus:

"Come, good man, approach the Venerable Sariputta, pay homage to him in my name with your head at his feet, and say:

'Venerable sir, the householder Anathapindika is sick, afflicted, gravely ill; he pays homage to the Venerable Sariputta with his head at his feet.' Then say: 'It would be good, venerable sir, if the Venerable Sariputta would come to the' residence of the householder Anathapindika out of compassion.'"

"Yes, master," that man replied, and he approached the Venerable Sariputta, paid homage to him, sat down to one side, and delivered his message. The Venerable Sariputta consented by silence.

Then, in the morning, the Venerable Sariputta dressed and, taking bowl and robe, went to the residence of the householder Anathapindika with the Venerable Ananda as his companion. He then sat down in the appointed seat and said to the householder Anathapindika: "I hope you are bearing up, householder, I hope you are getting better. I hope your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"I am not bearing up, venerable sir, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

"You, householder, do not have that distrust towards the Buddha which the uninstructed worldling possesses because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And you have confirmed confidence in the Buddha thus:(As in 997 & 1020) The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' As you consider within yourself that confirmed confidence in the Buddha, your pains may subside on the spot.

"You, householder, do not have that distrust towards the Dhamma which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.' As you consider within yourself that confirmed confidence in the Dhamma, your pains may subside on the spot.

"You, householder, do not have that distrust towards the Sangha which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have confirmed confidence in the Sangha thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of merit for the world.' As you consider within yourself that confirmed confidence in the Sangha, your pains may subside on the spot.

"You, householder, do not have that immorality which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have those virtues dear to the noble ones, unbroken ... leading to concentration. As you consider within yourself those virtues dear to the noble ones, your pains may subside on the spot.

"You, householder, do not have that wrong view which the uninstructed worldling possesses because of which the latter . . . is reborn in the plane of misery ... in hell. And you have right view. As you consider within yourself that right view, your pains may subside on the spot.

"You, householder, do not have that wrong intention ... ... wrong speech ... wrong action ... wrong livelihood ... wrong effort ... wrong mindfulness ... wrong concentration ... wrong knowledge ... wrong liberation which the uninstructed worldling possesses because of which the latter .. . is reborn in the plane of misery ... in hell. And you have right intention right speech ... right action ... right livelihood ... right effort right mindfulness ... right concentration ... .. right knowledge . . . right liberation. 351 As you consider within yourself that right liberation, your pains may subside on the spot."

Then the pains of the householder Anathapindika subsided on the spot.

Then the householder Anathapindika served the Venerable Sariputta and the Venerable Ananda from his own dish. When the Venerable Sariputta had finished his meal and had washed his hand and bowl, the householder Anathapindika took a low seat and sat down to one side, and the Venerable Sariputta thanked him with these verses:

"When one has faith in the Tathagata,

Unshakable and well established.

And good conduct built on virtue.

Dear to the noble ones and praised;

"When one has confidence in the Sangha

And view that has been rectified.

They say that one is not poor.

That one's life is not vain.

"Therefore the person of intelligence.

Remembering the Buddha's Teaching,

Should be devoted to faith and virtue.

To confidence and vision of the Dhamma."

Then the Venerable Sariputta, having thanked the householder Anathapindika with these verses, rose from his seat and departed.

Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Now, Ananda, where are you coming from in the middle of the day?"

"The householder Anathapindika, venerable sir, has been exhorted by the Venerable Sariputta with such and such an exhortation."

"Sariputta is wise, Ananda, Sariputta has great wisdom, in so far as he can analyse the four factors of stream-entry in ten modes."

1023. Anathapindika (2)
(The opening of this sutta as in the preceding one, except that Anathapindika calls for Ananda, down to:)

"I am not bearing up, venerable sir, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

"Householder, for the uninstructed worldling who possesses four things there is fright, there is trepidation, there is fear of imminent death. 352 What four?

"Here, householder, the uninstructed worldling has distrust towards the Buddha, and when he considers within himself that distrust towards the Buddha, there is fright, trepidation, and fear of imminent death.

"Again, householder, the uninstructed worldling has distrust towards the Dhamma, and when he considers within himself that distrust towards the Dhamma, there is fright, trepidation, and fear of imminent death.

"Again, householder, the uninstructed worldling has distrust towards the Sangha, and when he considers within himself that distrust towards the Sangha, there is fright, trepidation, and fear of imminent death.

"Again, householder, the uninstructed worldling is immoral, and when he considers within himself that immorality, there is fright, trepidation, and fear of imminent death.

"For the uninstructed worldling who possesses these four things there is fright, trepidation, and fear of imminent death.

"Householder, for the instructed noble disciple who possesses four things there is no fright, no trepidation, no fear of imminent death. What four?

"Here, householder, the instructed noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha)' When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation, or fear imminent death.

"Again, householder, the instructed noble disciple possesses confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.' When he considers within himself that confirmed confidence in the Dhamma, there is no fright, trepidation, or fear of imminent death.

"Again, householder, the instructed noble disciple possesses confirmed confidence in the Sahgha thus: The Sahgha of the Lord (Buddha)'s disciples is practising the good way . . . the unsurpassed field of merit for the world.' When he considers within himself that confirmed confidence in the Sahgha, there is no fright, trepidation, or fear of imminent death.

"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken . . . leading to concentration. When he considers within himself those virtues dear to the noble ones, there is no fright, trepidation, or fear of imminent death.

"For the instructed noble disciple who possesses these four things there is no fright, trepidation, or fear of imminent death."

"I am not afraid. Venerable Ananda. Why should I be afraid? For, venerable sir, I possess confirmed confidence in the Buddha ...in the Dhamma ... in the Sahgha. And as to these training rules for the laity taught by the Lord (Buddha), I do not see within myself any that has been broken."

"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of stream-entry."

1024. Fearful Animosities (1) (Bhayaverupasanta1)
[or Anathapindika (3)] (This sutta is identical with SN2:41 or Samyutta12:41)

1025. Fearful Animosities (2) (Bhayaverupasanta2)
At Savatthi. Then a number of bhikkhus approached the Lord (Buddha) ... and sat down to one side. The Lord (Buddha) then said to them as they were sitting to one side:

( All as in the preceding sutta; identical with SN2:42 or Samyutta12.42)

1026. Nandaka The Liccavi
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then Nandaka, the minister of the Licchavis, approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:

"Nandaka, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, Nandaka, (As in 997) a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken . . . leading to concentration. A noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

"Further, Nandaka, a noble disciple who possesses these four things becomes endowed with a long life span, whether celestial or human; he becomes endowed with beauty, whether celestial or human; he becomes endowed with happiness, whether celestial or human; he becomes endowed with fame, whether celestial or human; he becomes endowed with sovereignty, whether celestial or human. Now I say this, Nandaka, without having heard it from another ascetic or brahmin; rather, I say just what I have known, seen, and understood by myself."

When this was said, a man said to Nandaka, the minister of the Licchavis: "It is time for your bath, sir."

"Enough now, I say, with that external bath. This internal bath will suffice, namely, confidence in the Lord (Buddha)."

1027. Streams of Merit ( 1) (Punnabhisanda1)
At Savatthi. "Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha).' This is the first stream of merit, stream of the wholesome, nutriment of happiness.

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise ' This is the second stream of merit....

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Sangha thus: The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of merit for the world.' This is the third stream of merit....

"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth stream of merit....

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1028. Streams of Merit (2) (Punnabhisanda2)
"Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

(As in 997 for the first three, the fourth as follows:)

"Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is the fourth stream of merit.

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1029. Streams of Merit (3) (Punnabhisanda3)
"Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

(As in 997 for first three )

"Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is the fourth stream of merit....

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1030. Divine Tracks (1) (Devapada1)
At Savatthi. "Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. 353 What four?

(As in 997)

“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is. . . teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' This is the first divine track of the devas....

“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth divine track of the devas....

"These are the four divine tracks of the devas, for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed."

35 (5) Divine Tracks (2) (Devapada2)
"Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four? 354

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus . . . He reflects thus: 'What now is the divine track of the devas?' He understands thus: 'I have heard that at present the devas hold nonoppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.' This is the first divine track of the devas....

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha....

"Again, bhikkhus, a noble disciple possesses the virtues dear to the noble ones, unbroken . . . leading to concentration. He reflects thus: 'What now is the divine track of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.' This is the fourth divine track of the devas....

"These are the four divine tracks of the devas for the purification of beings who have not been purified, for the cleansin of beings who have not been cleansed." °

1032. Similar to the Devas (Devasabhaga sans. Deva-sa-bhagya)
"Bhikkhus, when a noble disciple possesses four things, the devas are elated and speak of his similarity [to themselves], What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha)' To those devatas who passed away here [in the human world] and were reborn there [in a heavenly world] possessing confirmed confidence in the Buddha, the thought occurs: 'As the noble disciple possesses the same confirmed confidence in the Buddha that we possessed when we passed away there and were reborn here, he will come 356 into the presence of the devas.'

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... conducive to concentration. To those devatas who passed away here [in the human world] and were reborn there [in a heavenly world] possessing the virtues dear to the noble ones, the thought occurs: 'As the noble disciple possesses the same kind of virtues dear to the noble ones that we possessed when we passed away there and were reborn here, he will come into the presence of the devas.'

"When, bhikkhus, a noble disciple possesses these four things, the devas are elated and speak of his similarity [to themselves]."

1033. Mahanama
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, in what way is one a lay follower?"

"When, Mahanama, one has gone for refuge to the Buddha, the Dhamma, and the Sangha, one is then a lay follower."

"In what way, venerable sir, is a lay follower accomplished in virtue?"

"When, Mahanama, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from wines, liquor, and intoxicants that are a basis for negligence, the lay follower is accomplished in virtue."

"In what way, venerable sir, is a lay follower accomplished in faith?"

"Here, Mahanama, a lay follower is a person of faith. He places faith in the enlightenment of the Tathagata thus:(As in 997) 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha).' In that way a lay follower is accomplished in faith."

"In what way, venerable sir, is a lay follower accomplished in generosity?"

"Here, Mahanama, a lay follower dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. In that way a lay follower is accomplished in generosity."

"In what way, venerable sir, is a lay follower accomplished in wisdom?"

"Here, Mahanama, a lay follower is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. In that way a lay follower is accomplished in wisdom."

1034. Rain (Vassa sans. Varsha)
"Bhikkhus, just as, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being filled fill up the pools; these being filled fill up the lakes; these being filled fill up the streams; these being filled fill up the rivers; and these being filled fill up the great ocean; so too, for a noble disciple, these things — confirmed confidence in the Buddha, the Dhamma, and the Sangha, and the virtues dear to the noble ones — flow onwards and, having gone beyond, they lead to the destruction of the taints." 357

1035. Kaligodha
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, went to the residence of Kaligodha the Sakyan lady, where he sat down in the appointed seat. Then Kaligodha the Sakyan lady approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to her:

"Godha, a noble woman disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination. What four?

"Here, Godha, a noble woman disciple possesses confirmed confidence in the Buddha thus: (as in 997) The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' She possesses confirmed confidence in the Dhamma ... in the Sangha.... She dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing.

"A noble woman disciple, Godha, who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination."

"Venerable sir, as to these four factors of stream-entry taught by the Lord (Buddha), these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. Moreover, whatever there is in my family that is suitable for giving, all that I share unreservedly among those who are virtuous and of good character."

"It is a gain for you, Godha! It is well gained by you, Godha! You have declared the fruit of stream-entry."

1036. Nandiya
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Nandiya the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, when the four factors of stream-entry are completely and totally nonexistent in a noble disciple, would that noble disciple be one who dwells negligently?"

"Nandiya, I say that one in whom the four factors of stream entry are completely and totally absent is 'an outsider, one who stands in the faction of worldlings.' 358 But, Nandiya, as to how a noble disciple is one who dwells negligently and one who dwells diligently, listen to that and attend closely, I will speak."

"Yes, venerable sir," Nandiya the Sakyan replied. The Lord (Buddha) said this:

"And how, Nandiya, is a noble disciple one who dwells negligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Content with that confirmed confidence in the Buddha, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells negligently, there is no gladness. 359 When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, he dwells in suffering. The mind of one who suffers does not become concentrated. When the mind is not concentrated, phenomena do not become manifest. Because phenomena do not become manifest, he is reckoned as 'one who dwells negligently.'

"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. Content with those virtues dear to the noble ones, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells negligently, there is no gladness.... Because phenomena do not become manifest, he is reckoned as 'one who dwells negligently.'

"It is in this way, Nandiya, that a noble disciple is one who dwells negligently.

"And how, Nandiya, is a noble disciple one who dwells diligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Not content with that confirmed confidence in the Buddha, he makes further effort for solitude by day and for seclusion at night. When he thus dwells diligently, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated When the mind is concentrated, phenomena become manifest Because phenomena become manifest, he is reckoned as 'one who dwells diligently.'

"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration. Not content with those virtues dear to the noble ones he makes further effort for solitude by day and for seclusion at night. When he thus dwells diligently, gladness is born... Because phenomena become manifest, he is reckoned as 'one who dwells diligently.'

"It is in this way, Nandiya, that a noble disciple is one who dwells diligently."

1037. Sreams of Merit (1) (Abhisanda1)
(The opening is identical with §1033, continuing thus:)

"When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit.

"Bhikkhus, just as it is not easy to take the measure of the water in the great ocean thus: 'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water,' but rather it is reck oned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit ... it is reckoned as an incalculable, immeasurable, great mass of merit."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Just as the many rivers used by the hosts of people.

Flowing downstream, finally reach the ocean.

The great mass of water, the boundless sea.

The fearsome receptacle of heaps of gems;

"So the streams of merit reach the wise man

-giver of food, drink, and clothes,

Provider of beds, seats, and coverlets 360

-as the rivers carry their waters to the sea."

1038. Sreams of Merit (2) (Abhisanda2)
"Bhikkhus, there are these four streams of merit.... What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha....

"Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing.

"These are the four streams of merit....

"When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit.

"Bhikkhus, just as in the place where these great rivers meet and converge — namely, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi — it is not easy to take the measure of the water there thus: 'There are so many gallons of water' . . . but rather it is reckoned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of merit ... it is reckoned as an incalculable, immeasurable, great mass of merit."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Just as the many rivers used by the hosts of people.

Flowing downstream, finally reach the ocean.

The great mass of water, the boundless sea.

The fearsome receptacle of heaps of gems;

"So the streams of merit reach the wise man

-giver of food, drink, and clothes,

Provider of beds, seats, and coverlets 360

-as the rivers carry their waters to the sea."

(verses same as in 1037)

1039. Sreams of Merit (3) (Abhisanda3)
"Bhikkhus, there are these four streams of merit.... What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha.

"Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering This is the fourth stream of merit. ...

"These are the four streams of merit....

"When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"One who desires merit, established in the wholesome.

Develops the path to attain the Deathless;

He who has reached the Dhamma's core.

Delighting in destruction.

Does not tremble thinking,

'The King of Death will come.'" 361

1040. Rich (1) (Mahaddhana1)
"Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property. 362 What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

"A noble disciple who possesses these four things is said to be rich, with much wealth and property."

1041. Rich (2) (Mahaddhana2)
"Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property, of great fame. What four?"

(The rest as in previous 1040)

1042. Simple Version (Suddhaka)
"Bhikkhus, a noble disciple who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four?

(As in 997)

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . .. teacher of devas and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to concentration.

"A noble disciple, bhikkhus, who possesses these four things is a stream-enterer . . . with enlightenment as his destination."

1043. Nandiya
At Kapilavatthu. The Lord (Buddha) then said to Nandiya the Sakyan as he was sitting to one side:

(The rest as in previous 1042)

1044. Bhaddiya
(The same as in 1042, addressed to Bhaddiya the Sakyan.)

1045. Mahanama
(The same as in 1042, addressed to Mahanama the Sakyan.)

1046. Organs (Anga)
"Bhikkhus, there are these four organs for stream-entry. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These are the four organs for stream-entry." 363

1047. With Verses (Sagathaka)
( The initial portion is the same as 1042)

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this: 364

"When one has faith in the Tathagata,

Unshakable and well established.

And good conduct built on virtue.

Dear to the noble ones and praised;

"When one has confidence in the Sangha

And view that has been rectified.

They say that one is not poor.

That one's life is not vain.

"Therefore the person of wisdom,

Remembering the Buddha's Teaching,

Should be devoted to faith and virtue.

To confidence and vision of the Dhamma."

1048. One Who Spent the Rains (Vassamvuttha sans. Varsham-uttishtha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion a certain bhikkhu who had spent the rains in Savatthi had arrived in Kapilavatthu on some business. The Sakyans of Kapilavatthu heard: "A certain bhikkhu, it is said, who spent the rains in Savatthi has arrived in Kapilavatthu."

Then the Sakyans of Kapilavatthu approached that bhikkhu and paid homage to him, after which they sat down to one side and said to him:

"We hope, venerable sir, that the Lord (Buddha) is healthy and robust."

"The Lord (Buddha), friends, is healthy and robust."

"We hope, venerable sir, that Sariputta and Moggallana are healthy and robust."

"Sariputta and Moggallana, friends, are healthy and robust.

"We hope, venerable sir, that the bhikkhus of the Sangha are healthy and robust."

"The bhikkhus of the Sangha, friends, are healthy and robust."

"Did you hear and learn anything, venerable sir, in the presence of the Lord (Buddha) during this rains?"

"In the presence of the Lord (Buddha), friends, I heard and learnt this: 'Bhikkhus, those bhikkhus are few who, by the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge. Those bhikkhus are more numerous who, with the utter destruction of the five lower fetters, have become of spontaneous birth, due to attain Nibbana there without returning from that world.'

"Further, friends, in the presence of the Lord (Buddha) I heard and learnt this: 'Bhikkhus, those bhikkhus are few who ... have become of spontaneous birth.... Those bhikkhus are more numerous who, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, have become once-returners who, after coming back to this world only one more time, will make an end to suffering.'

"Further, friends, in the presence of the Lord (Buddha) I heard and learnt this: 'Those bhikkhus are few who ... have become once-returners.... Those bhikkhus are more numerous who, with the utter destruction of three fetters, have become stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.'"

1049. Dhammadinna
On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer Park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, approached the Lord (Buddha), paid homage to him, and sat down to one side. 365 Sitting to one side, the lay follower Dhammadinna then said to the Lord (Buddha): "Let the Lord (Buddha), venerable sir, exhort us and instruct us in a way that may lead to our welfare and happiness for a long time."

"Therefore, Dhammadinna, you should train yourselves thus:

'From time to time we will enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning supramundane, dealing with emptiness.' It is in such a way that you should train yourselves." 366

"Venerable sir, it is not easy for us — dwelling in a home crowded with children, enjoying Kasian sandalwood, wearing garlands, scents, and unguents, receiving gold and silver from time to time to enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane dealing with emptiness. As we are established in the five training rules, let the Lord (Buddha) teach us the Dhamma further."

"Therefore, Dhammadinna, you should train yourselves thus:

'We will possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha.... We will possess the virtues dear to the noble ones, unbroken ... leading to concentration.' It is in such a way that you should train yourselves."

"Venerable sir, as to these four factors of stream-entry taught by the Lord (Buddha), these things exist in us, and we live in conformity with those things. For, venerable sir, we possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. We possess the virtues dear to the noble ones, unbroken ... leading to concentration."

"It is a gain for you, Dhammadinna! It is well gained by you, Dhammadinna! You have declared the fruit of stream-entry."

1050. ILL (Gilana)
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion a number of bhikkhus were making a robe for the Lord (Buddha), thinking: "After the three months, with his robe completed, the Lord (Buddha) will set out on tour."

Mahanama the Sakyan heard: "A number of bhikkhus, it is said, are making a robe for the Lord (Buddha), thinking that after the three months, with his robe completed, the Lord (Buddha) will set out on tour."

Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, I heard that a number of bhikkhus are making a robe for the Lord (Buddha).... Now I have not heard and learnt in the presence of the Lord (Buddha) how a wise lay follower who is sick, afflicted, and gravely ill should be exhorted by another wise lay follower

"A wise lay follower, 367 Mahanama, who is sick, afflicted, and gravely ill should be consoled by another wise lay follower with four consolations: 'Let the venerable one 368 be consoled. You have confirmed confidence in the Buddha thus:(As in 997) “The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha)." You have confirmed confidence in the Dhamma. . . in the Sangha.... You have the virtues dear to the noble ones, unbroken. . . leading to concentration.'

"After a wise lay follower, who is sick, afflicted, and gravely ill has been consoled by a wise lay follower with these four consolations, he should be asked: 'Are you anxious about your mother and father?' If he says: 'I am,' he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your mother and father or not, you will die anyway. So please abandon your anxiety over your mother and father.'

"If he says: 'I have abandoned my anxiety over my mother and father,' he should be asked: 'Are you anxious about your wife and children?' If he says: 'I am,' he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your wife and children or not, you will die anyway. So please abandon your anxiety over your wife and children.'

"If he says: 'I have abandoned my anxiety over my wife and children,' he should be asked: 'Are you anxious about the five cords of human sensual pleasure?' If he says: 'I am,' he should be told: 'Celestial sensual pleasures, friend, are more excellent and sublime than human sensual pleasures. So please withdraw your mind from human sensual pleasures and resolve on the devas of the realm of the Four Great Kings.'

"If he says: 'My mind has been withdrawn from human sensual pleasures and resolved on the devas of the realm of the Four Great Kings,' he should be told: 'The Tavatimsa devas, friend, are more excellent and sublime than the devas of the realm of the Four Great Kings. So please withdraw your mind from the devas of the realm of the Four Great Kings and resolve on the Tavatimsa devas.'

"If he says: 'My mind has been withdrawn from the devas of the realm of the Four Great Kings and resolved on the Tavatimsa devas,' he should be told: 'More excellent and sublime, friend, than the Tavatimsa devas are the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas....

The brahma world, friend, is more excellent and sublime than the Paranimmitavasavatti devas. So please withdraw your mind from the Paranimmitavasavatti devas and resolve on the brahma world' 369

"If he says: 'My mind has been withdrawn from the Paranimmitavasavatti devas and resolved on the brahma world ' he should be told: 'Even the brahma world, friend, is impermanent, unstable, included in identity. So please withdraw your mind from the brahma world and direct it to the cessation of identity.' 370

"If he says: 'My mind has been withdrawn from the brahma world; I have directed my mind to the cessation of identity,' then, Mahanama, I say there is no difference between a lay follower who is thus liberated in mind and a bhikkhu who has been liberated in mind for a hundred years, 371 that is, between one liberation and the other." 372

1051. The Fruit of Stream-Entry (Sotapattiphala)
"Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of stream-entry. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to the realization of the fruit of stream-entry."

1052. The Fruit of Once-Returning (Sakadamiphala)
"Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of once-returning. What four?..." (as above in 1051).

1053. The Fruit of Nonreturning (Anagamiphala)
(Beginning as in 1051)

"... lead to the realization of the fruit of nonreturning..."

1054. The Fruit of Arahantship (Arahattaphala)
(Beginning as in 1051)

"... lead to the realization of the fruit of arahantship...."

1055. The Obtaining of Wisdom (Pannapatilabha sans. Pragya-prati-labha)
(Beginning as in 1051)

" lead to the obtaining of wisdom...."

1056. The Growth of Wisdom (Pannavuddhi sans. Pragya-vruddhi)
(Beginning as in 1051)

" ... lead to the growth of wisdom...."

1057. The Expansion of Wisdom (Pannavepulla sans. Pragya-vipula)
(Beginning as in 1051)

" ... lead to the expansion of wisdom...."

1058. Greatness of Wisdom (Mahapanna sans. Maha-pragya)
"Bhikkhus, these four things, when developed and cultivated, lead to greatness of wisdom. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to greatness of wisdom."

1059 - 1070. Extensiveness of Wisdom, Etc.
"Bhikkhus, these four things, when developed and cultivated, lead to extensiveness of wisdom ... to vastness of wisdom ... to depth of wisdom ... to the state of unequalled wisdom 373 ... to breadth of wisdom ... to abundance of wisdom ... to quickness of wisdom ... to buoyancy of wisdom ... to joyousness of wisdom ... to swiftness of wisdom ... to sharpness of wisdom ... to penetrativeness of wisdom. 374 What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to penetrativeness of wisdom."