Connected Discourses on Stream-Entry

1At Sāvatthī. There the Blessed One said this:

2“Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents,³¹⁷ On the wheel-turning monarch, the ideal ruler of Buddhist legend, see 22:96 and 46:42, and for details DN II 172-77 and MN III 172-76. The four continents are Jambudīpa, Aparagoyāna, Uttarakuru, and Pubbavideha, respectively to the south, west, north, and east of Mount Sineru, the world axis. See AN I 227,28-228,8 for a fuller cosmological picture. The “four things” are explained just below. 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 Tāvatiṁsa 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 The hells, animal realm, and domain of ghosts are themselves the plane of misery, the bad destinations, and the nether world. Although, bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

3“What are the four? [343] Here, bhikkhus, the noble disciple possesses confirmed confidence in the Buddha thus:³¹⁹ The formulas of homage to the Buddha, the Dhamma, and the Saṅgha are explicated at Vism 198-221 (Ppn 7:2-100). On aveccappasāda, “confirmed confidence,” see II, n. 120. ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

4“He possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’

5“He possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’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 Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’

6“He possesses the virtues dear to the noble ones—unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration.³²⁰ The terms describing the noble one’s virtue are explicated at Vism 221-22 (Ppn 7:101-6). Spk says that noble ones do not violate (na kopenti) the Five Precepts even when they pass on to a new existence; hence these virtues are dear to them.

7“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 Cp. Dhp 178.

2. Grounded

1“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 This is the stock definition of a stream-enterer. “Fixed in destiny” (niyata) means that the stream-enterer is bound to reach final liberation in a maximum of seven more lives passed either in the human world or the celestial realms. Enlightenment (sambodhi) is the final knowledge of arahantship.

2“What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration. [344]

3“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.”

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5“Those who possess faith and virtue,
Confidence and vision of the Dhamma,
In time arrive at the happiness
Grounded upon the holy life.”³²³ Brahmacariyogadhaṁ sukhaṁ. On ogadha see III, n. 243. Spk: This is the happiness associated with the higher three paths. The confidence mentioned in the verse can be interpreted either as the confidence concomitant with the path (maggappasāda) or as the reviewing confidence of one who has reached the path (āgatamaggassa paccavekkhaṇappasāda).

3. Dīghāvu

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the lay follower Dīghāvu was sick, afflicted, gravely ill. Then the lay follower Dīghāvu addressed his father, the householder Jotika, thus: “Come, householder, approach the Blessed One, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the lay follower Dīghāvu is sick, afflicted, gravely ill; he pays homage to the Blessed One with his head at the Blessed One’s feet.’ Then say: ‘It would be good, venerable sir, if the Blessed One would come to the residence of the lay follower Dīghāvu out of compassion.’”

2“Yes, dear,” the householder Jotika replied, and he approached the Blessed One, paid homage to him, sat down to one side, and delivered his message. The Blessed One consented by silence.

3Then the Blessed One dressed and, taking bowl and robe, went to the residence of the lay follower Dīghāvu. [345] He then sat down in the appointed seat and said to the lay follower Dīghāvu: “I hope you are bearing up, Dīghāvu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

4“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

5“Therefore, Dīghāvu, you should train yourself thus: ‘I will be one who possesses confirmed confidence in the Buddha thus: “The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.” I will be one who possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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.”

6“Venerable sir, as to these four factors of stream-entry that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… I possess the virtues dear to the noble ones, unbroken … leading to concentration.”

7“Therefore, Dīghāvu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, Dīghāvu, 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 These six perceptions are found along with others at 46:71-76; see n. 119. As a group, the six things that partake of true knowledge (cha vijjābhāgiyā dhammā) are mentioned at AN III 334,5-9, but without elaboration. The text uses the suffix -anupassī for the first contemplation and -saññī for the others. Their meanings are the same. It is in such a way that you should train yourself.”

8“Venerable sir, as to these six things that partake of true knowledge that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving 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.’” [346]

9“Don’t be concerned about this, dear Dīghāvu. Come now, dear Dīghāvu, pay close attention to what the Blessed One is saying to you.”

10Then the Blessed One, having given this exhortation to the lay follower Dīghāvu, rose from his seat and departed. Then, not long after the Blessed One had left, the lay follower Dīghāvu died.

11Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: “Venerable sir, that lay follower named Dīghāvu to whom the Blessed One gave a brief exhortation has died. What is his destination, what is his future bourn?”

12“Bhikkhus, the lay follower Dīghāvu 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 Dīghāvu has become one of spontaneous birth, due to attain Nibbāna there without returning from that world.”

4. Sāriputta (1)

1On one occasion the Venerable Sāriputta and the Venerable Ānanda were dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the evening, the Venerable Ānanda emerged from seclusion.… Sitting to one side, the Venerable Ānanda said to the Venerable Sāriputta:

2“Friend Sāriputta, on account of possessing how many things are people declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination?” [347]

3“It is on account of possessing four things, friend Ānanda, that people are declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. What four? Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

4“It is, friend, on account of possessing these four things that people are declared by the Blessed One to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.”

5. Sāriputta (2)

1Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

2“Sāriputta, this is said: ‘A factor for stream-entry, a factor for stream-entry.’ What now, Sāriputta, is a factor for stream-entry?”

3“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 These are the preliminary factors for attaining stream-entry, also called sotāpattiyaṅga but distinct from the other four, which are the factors that define a person as a stream-enterer. See below 55:55-74, where they are said to be instrumental in obtaining all the fruits of the spiritual life. Though the Pāli is the same, to avoid confusion I have rendered the first “factors for stream-entry.” This can be justified by appeal to DN III 227, where the four factors for attaining stream-entry are alone called sotāpattiyaṅga (§13), while the other four are called sotāpannassa aṅgāni, the factors of a stream-enterer (§14).

4“Good, good, Sāriputta! Association with superior persons, Sāriputta, 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.

5“Sāriputta, this is said: ‘The stream, the stream.’ What now, Sāriputta, is the stream?”

6“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.”

7“Good, good, Sāriputta! This Noble Eightfold Path is the stream; that is, right view … right concentration. [348]

8“Sāriputta, this is said: ‘A stream-enterer, a stream-enterer.’ What now, Sāriputta, is a stream-enterer?”

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

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

6. The Chamberlains

1At Sāvatthī. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking: “After the three months, with his robe completed, the Blessed One will set out on tour.”

2Now on that occasion the chamberlains³²⁶ Though elsewhere thapati evidently means a carpenter, from the description of their duties below it seems these two were royal chamberlains. In Skt literature sthāpatya are often keepers of the women’s apartments, and that seems to be their function here. The two are also mentioned as employed in the service of King Pasenadi at MN II 124,1-10. According to Spk, at the time Isidatta was a once-returner, Purāṇa a stream-enterer content with his own wife (i.e., not celibate). At AN III 348,1-5, it is said that after their deaths the Buddha declared them both once-returners reborn in the Tusita heaven; Purāṇa was then celibate, Isidatta content with his own wife. Isidatta and Purāṇa were residing in Sādhuka on some business. They heard: “A number of bhikkhus, it is said, are making a robe for the Blessed One, thinking that after the three months, with his robe completed, the Blessed One will set out on tour.”

3Then the chamberlains Isidatta and Purāṇa posted a man on the road, telling him: “Good man, when you see the Blessed One coming, the Arahant, the Perfectly Enlightened One, then you should inform us.” After standing for two or three days that man saw the Blessed One coming in the distance. Having seen him, the man approached the chamberlains Isidatta and Purāṇa and told them: “Sirs, this Blessed One is coming, the Arahant, the Perfectly Enlightened One. You may come at your own convenience.”

4Then the chamberlains Isidatta and Purāṇa approached the Blessed One, paid homage to him, and followed closely behind him. Then the Blessed One left the road, went to the foot of a tree, and sat down on a seat that was prepared for him. [349] The chamberlains Isidatta and Purāṇa paid homage to the Blessed One, sat down to one side, and said to him:

5“Venerable sir, when we hear that the Blessed One will set out from Sāvatthī on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: ‘The Blessed One will be far away from us.’ Then when we hear that the Blessed One has set out from Sāvatthī on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: ‘The Blessed One is far away from us.’

6“Further, venerable sir, when we hear that the Blessed One will set out from among the Kosalans on tour in the Mallan country … that he has set out from among the Kosalans on tour in the Mallan country … that he will set out from among the Mallans on tour in the Vajjian country … that he has set out from among the Mallans on tour in the Vajjian country … that he will set out from among the Vajjians on tour in the Kāsian country … that he has set out from among the Vajjians on tour in the Kāsian country … that he will set out from among the Kāsians on tour in Magadha, on that occasion there arises in us [350] distress and displeasure at the thought: ‘The Blessed One will be far away from us.’ Then when we hear that the Blessed One has set out from among the Kāsians on tour in Magadha, on that occasion there arises in us great distress and displeasure at the thought: ‘The Blessed One is far away from us.’

7“But, venerable sir, when we hear that the Blessed One will set out from among the Magadhans on tour in the Kāsian country, on that occasion there arises in us elation and joy at the thought: ‘The Blessed One will be near to us.’ Then when we hear that the Blessed One has set out from among the Magadhans on tour in the Kāsian country, on that occasion there arises in us elation and joy at the thought: ‘The Blessed One is near to us.’

8“Further, venerable sir, when we hear that the Blessed One will set out from among the Kāsians on tour in the Vajjian country … that he has set out from among the Kāsians on tour in the Vajjian country … that he will set out from among the Vajjians on tour in the Mallan country … that he has set out from among the Vajjians on tour in the Mallan country … that he will set out from among the Mallans on tour in Kosala … that he has set out from among the Mallans on tour in Kosala … that he will set out from among the Kosalans on tour to Sāvatthī, on that occasion there arises in us elation and joy at the thought: ‘The Blessed One will be near to us.’ Then, venerable sir, when we hear that the Blessed One is dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park, on that occasion there arises in us great elation and joy at the thought: ‘The Blessed One is near to us.’”

9“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.”

10“Venerable sir, we are subject to another confinement even more confining and considered more confining than the former one.” [351]

11“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?”

12“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.”

13“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.

14“What four? Here, chamberlains, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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 Here the usual fourth factor of stream-entry, the virtues dear to the noble ones, is replaced by generosity. The terms are commented on at Vism 223-24 (Ppn 7:107-14). On my preference for the reading yājayoga, see I, n. 635. A noble disciple who possesses these four things [352] is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

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

16“It is a gain for us, venerable sir, it is well gained by us, venerable sir, that the Blessed One understands us so well.”

7. The People of Bamboo Gate

1Thus have I heard. On one occasion the Blessed One was walking on tour among the Kosalans together with a great Saṅgha 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 Saṅgha of bhikkhus and has arrived at Bamboo Gate. Now a good report concerning that Master Gotama has spread about thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure.’ It is good to see such arahants.” [353]

2Then those brahmin householders of Bamboo Gate approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side. Some greeted the Blessed One and, having exchanged greetings and cordial talk, sat down to one side. Some extended their joined hands in reverential salutation towards the Blessed One and sat down to one side. Some announced their name and clan to the Blessed One and sat down to one side. Some remained silent and sat down to one side. Sitting to one side, those brahmin householders of Bamboo Gate said to the Blessed One:

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

4“I will teach you, householders, a Dhamma exposition applicable to oneself.³²⁸ Attūpanāyikaṁ dhammapariyāyaṁ. Spk-pṭ: Having related it to oneself, it is to be applied to others (attani netvā parasmiṁ upanetabbaṁ). As it is said: “What is displeasing and disagreeable to me is displeasing and disagreeable to the other too.” What follows are the first seven of the ten courses of wholesome action, each practised in three ways: by observing them oneself, by enjoining others to observe them, and by speaking in their praise.
Listen to that and attend closely, I will speak.”

5“Yes, sir,” those brahmin householders of Bamboo Gate replied. The Blessed One said this:

6“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 [354] 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 Ee ti koṭiparisuddho should be corrected to tikoṭiparisuddho (without the hiatus). The “three respects” are: personally abstaining from killing, exhorting others to abstain, and speaking in praise of abstinence from killing.

7“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.

8“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.

9“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. [355] 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.

10“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.

11“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.

12“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.

13“He possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ [356] He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

14“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.’”

15When 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 Saṅgha. From today let the Blessed One remember us as lay followers who have gone for refuge for life.”

8. The Brick Hall (1)

1Thus have I heard.³³⁰ Along with 55:10 (but not 55:9), this text is included in the Mahāparinibbāna Sutta at DN II 91-94. The latter calls the town Nādikā, but both Sv and Spk explain the name in a way that supports Ñātika: “There were two villages close by the same pond, inhabited by the sons of two brothers; thus one of these was called Ñātika (‘of the relatives’).” On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, the bhikkhu named Sāḷha has died. What is his destination, what is his future bourn? The bhikkhunī named Nandā 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 Sujātā has died. What is her destination, what is her future bourn?”

3“Ānanda, the bhikkhu Sāḷha who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. The bhikkhunī Nandā who has died had, with the utter destruction of the five lower fetters, [357] become one of spontaneous birth, due to attain Nibbāna there without returning from that world. The male lay follower Sudatta who has died had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become a once-returner who, after coming back to this world only one more time, will make an end to suffering.³³¹ Spk: The diminishing (of lust, etc.) should be understood in two ways: as arising infrequently and as lacking obsessive force. For in once-returners lust, etc., do not arise often as they do in worldlings, but only occasionally; and when they do arise they are not thick, as in worldlings, but thin like a fly’s wings. “This world” (imaṁ lokaṁ) is the sense-sphere world. If one who attains the fruit of once-returning as a human being is reborn among the devas and realizes arahantship, that is good. But if one cannot do so, having come back to the human world one definitely realizes it. Conversely, if one who attains the fruit of once-returning as a deva is reborn among human beings and realizes arahantship, that is good. But if one cannot do so, having come back to the deva world one definitely realizes it. The female lay follower Sujātā who has died had, with the utter destruction of three fetters, become a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination.

4“It is not surprising, Ānanda, 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 Tathāgata. Therefore, Ānanda, 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.’

5“And what, Ānanda, 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, Ānanda, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

6“This, Ānanda, 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.’” [358]

9. The Brick Hall (2)

1Sitting to one side, the Venerable Ānanda said to the Blessed One:

2“Venerable sir, the bhikkhu named Asoka has died. What is his destination, what is his future bourn? The bhikkhunī named Asokā 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 Asokā has died. What is her destination, what is her future bourn?”

3“Ānanda, 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) …

4“This, Ānanda, 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.’”

10. The Brick Hall (3)

1Sitting to one side, the Venerable Ānanda said to the Blessed One:

2“Venerable sir, the male lay follower named Kakkaṭa has died in Ñātika. What is his destination, what is his future bourn? The male lay follower named Kāḷiṅga … Nikata … Kaṭissaha … Tuṭṭha … Santuṭṭha … Bhadda … Subhadda has died in Ñātika. What is his destination, what is his future bourn?”

3“Ānanda, the male lay follower Kakkaṭa who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbāna there without returning from that world. So too the male lay followers Kāḷiṅga, [359] Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda.

4“The more than fifty male lay followers who have died in Ñātika had, with the utter destruction of the five lower fetters, become of spontaneous birth, due to attain Nibbāna there without returning from that world. The male lay followers exceeding ninety who have died in Ñātika 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 Ñātika 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 The number seems inflated, but Spk explains that while the village was not very large, the noble disciples there were said to be many. On account of a plague, 24,000 creatures died at one stroke, among whom were many noble disciples.

5“It is not surprising, Ānanda, 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 Tathāgata. Therefore, Ānanda, I will teach you a Dhamma exposition called the mirror of the Dhamma.…

6“And what, Ānanda, is that Dhamma exposition, the mirror of the Dhamma…?” [360]

(The remainder of the sutta as in §8.)

1On one occasion the Blessed One was dwelling at Sāvatthī in the Royal Park. Then a Saṅgha of a thousand bhikkhunīs approached the Blessed One, paid homage to him, and stood to one side. The Blessed One said to those bhikkhunīs:

2“Bhikkhunīs, 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, bhikkhunīs, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ [361] He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

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

12. The Brahmins

1At Sāvatthī. “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 death³³³ Be: maraṇaṁ āgameyyāsi; Se and Ee read āgaccheyyāsi. Spk glosses: maraṇaṁ iccheyyāsi, pattheyyāsi vā; “one should wish for or long for death.” wherever you fall. Thus, good man, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world.’

2“Now this practice of the brahmins, bhikkhus, is a foolish course, a stupid course; it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. 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 Nibbāna.

3“And what, bhikkhus, is that way going upwards, which leads to utter revulsion … to Nibbāna. [362] Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

4“This, bhikkhus, is that way going upwards, which leads to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.”

13. Ānanda

1On one occasion the Venerable Ānanda and the Venerable Sāriputta were dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the evening, the Venerable Sāriputta emerged from seclusion, approached the Venerable Ānanda, 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 Ānanda:

2“Friend Ānanda, by the abandoning of how many things and because of possessing how many things are people declared by the Blessed One thus: ‘This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination’?”

3“It is, friend, by the abandoning of four things and because of possessing four things that people are declared thus by the Blessed One. What four?

4“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. [363] And one has that confirmed confidence in the Buddha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’

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

6“One does not have, friend, that distrust regarding the Saṅgha 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 Saṅgha 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 Saṅgha of the Blessed One’s disciples is practising the good way … the unsurpassed field of merit for the world.’

7“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. [364]

8“It is, friend, by the abandoning of these four things and because of possessing these four things that people are declared by the Blessed One thus: ‘This one is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.’”

14. Bad Destination (1)

1“Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination. What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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.”

15. Bad Destination (2)

1“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.)

16. Friends and Colleagues (1)

1“Bhikkhus, those for whom you have compassion and who think you should be heeded—whether friends or colleagues, relatives or kinsmen—these you³³⁴ Here and in all parallel passages I read te vo, which is consonant with 47:48 (V 189,4-5). should exhort, settle, and establish in the four factors of stream-entry.

2“What four? [365] You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ You should exhort, settle, and establish them in confirmed confidence in the Dhamma … in the Saṅgha … in the virtues dear to the noble ones, unbroken … leading to concentration.

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

17. Friends and Colleagues (2)

1“Bhikkhus, those for whom you have compassion and who think you should be heeded—whether friends or colleagues, relatives or kinsmen—these you should exhort, settle, and establish in the four factors of stream-entry.

2“What four? You should exhort, settle, and establish them in confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’…

3“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.

4“You should exhort, settle, and establish them in confirmed confidence in the Dhamma … in the Saṅgha … in the virtues dear to the noble ones … leading to concentration.

5“Bhikkhus, there may be alteration in the four great elements … but there cannot be [366] 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.

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

18. Visiting the Devas (1)

1At Sāvatthī.³³⁵ Cp. 40:10 (ii). Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Jeta’s Grove and reappeared among the Tāvatiṁsa devas. Then a number of devatās belonging to the Tāvatiṁsa host approached the Venerable Mahāmoggallāna, paid homage to him, and stood to one side. The Venerable Mahāmoggallāna then said to those devatās:

2“It is good, friends, to possess confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

3“It is good, friends, to possess confirmed confidence in the Dhamma … in the Saṅgha … to possess the virtues dear to the noble ones … leading to concentration. [367] 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.”

4“It is good, sir Moggallāna, to possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha … 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.”

19. Visiting the Devas (2)

(This sutta is identical with the preceding one, except that wherever §18 reads “are reborn in a good destination,” the present sutta reads “have been reborn in a good destination.”)

20. Visiting the Devas (3)

1Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared among the Tāvatiṁsa devas. Then a number of devatās belonging to the Tāvatiṁsa host approached the Blessed One, paid homage to him, [368] and stood to one side. The Blessed One then said to those devatās:

2“It is good, friends, to possess confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ Because of possessing confirmed confidence in the Buddha, some beings here are stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.

3“It is good, friends, to possess confirmed confidence in the Dhamma … in the Saṅgha … 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.”

4“It is good, dear sir, to possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha … 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.”

1Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, this Kapilavatthu is rich and prosperous, populous, crowded, with congested thoroughfares.³³⁶ Sambādhabyūhaṁ. The explanation in Spk suggests that byūhā are major traffic routes. They are said to be “congested” (sambādha) to show the crowded living conditions in the city. In the evening, when I am entering Kapilavatthu after visiting the Blessed One or the bhikkhus worthy of esteem, I come across a stray elephant, a stray horse, a stray chariot, a stray cart, a stray man.³³⁷ On manobhāvanīya, “worthy of esteem,” see III, n. 2. Ee bhante na should be changed globally to bhantena, instrumental past participle of bhamati. Spk glosses with “wandering about here and there, roaming excitedly” (ito c’ ito ca paribbhamantena uddhatacārinā). On that occasion, venerable sir, my mindfulness regarding the Blessed One becomes muddled, my mindfulness regarding the Dhamma becomes muddled, my mindfulness regarding the Saṅgha 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?’”

3“Don’t be afraid, Mahānāma! Don’t be afraid, Mahānāma! Your death will not be a bad one, your demise will not be a bad one.³³⁸ At the time Mahānāma was at least a stream-enterer, possibly a once-returner; hence he was assured of a good rebirth and had no reason to fear death. 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, [370] 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 Taṁ uddhaṅgāmi hoti visesagāmi. The passage shows citta as the principle of personal continuity which survives the death of the body and reaps the fruits of kamma. In the case of a noble disciple it “goes to distinction” by way of a higher rebirth and by evolving onwards to Nibbāna. The following simile of the pot is at 42:6 (IV 313,27-30), differently applied.

4“Suppose, Mahānāma, 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, Mahānāma, 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. [371]

5“Don’t be afraid, Mahānāma! Don’t be afraid, Mahānāma! Your death will not be a bad one, your demise will not be a bad one.”

22. Mahānāma (2)

(As above down to:)

1“Don’t be afraid, Mahānāma! Don’t be afraid, Mahānāma! 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 Nibbāna. What four? Here, Mahānāma, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

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

3“In whatever direction it was slanting, sloping, and inclining, venerable sir.”

4“So too, Mahānāma, a noble disciple who possesses these four things slants, slopes, and inclines towards Nibbāna.”

23. Godhā

1At Kapilavatthu. Then Mahānāma the Sakyan approached Godhā the Sakyan and said to him: [372] “How many things, Godhā, 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?”

2“When an individual possesses three things, Mahānāma, 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, Mahānāma, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha…. When an individual possesses these three things, I recognize him as a stream-enterer … with enlightenment as his destination. But, Mahānāma, how many things must an individual possess for you to recognize him as a stream-enterer … with enlightenment as his destination?”

3“When an individual possesses four things, Godhā, I recognize him as a stream-enterer … with enlightenment as his destination. What four? Here, Godhā, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… 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.”

4“Wait, Mahānāma! Wait, Mahānāma! The Blessed One alone would know whether or not he possesses these things.”

5“Come, Godhā, we should approach the Blessed One. Having approached, we will report this matter to him.” [373]

6Then Mahānāma the Sakyan and Godhā the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. Mahānāma the Sakyan then reported their conversation, [continuing thus]: [374]

7“Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side and the Bhikkhu Saṅgha might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence.³⁴⁰ Spk: He thought: “The Bhikkhu Saṅgha might speak without knowing, as it lacks omniscient knowledge, but there is no lack of knowledge in the Teacher.” Kocideva dhammasamuppādo , “issue concerning the Dhamma,” is glossed by Spk kiñcideva kāraṇam. At 22:7 the same compound dhammasamuppāda has quite a different meaning, rendered “a constellation of mental states.”

8“Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side, and the Bhikkhu Saṅgha and the Bhikkhunī Saṅgha might take the other side.… The Blessed One might take one side, and the Bhikkhu Saṅgha, the Bhikkhunī Saṅgha, and the male lay followers might take the other side.… The Blessed One might take one side, and the Bhikkhu Saṅgha, the Bhikkhunī Saṅgha, the male lay followers, and the female lay followers might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence.

9“Here, venerable sir, some issue concerning the Dhamma may arise. The Blessed One might take one side, and the Bhikkhu Saṅgha, the Bhikkhunī Saṅgha, the male lay followers, the female lay followers, and the world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, its devas and humans, might take the other side. Whatever side the Blessed One would take, I would take that same side. Let the Blessed One remember me as one who has such confidence.”

10[The Blessed One said:] “When he speaks like that,³⁴¹ Here Ee alone has the reading required, evaṁvādiṁ. Be and Se have evaṁvādī. See II, n. 205. Godhā, what would you say about Mahānāma the Sakyan?”

11“When he speaks in such a way, venerable sir, I would not say anything about Mahānāma the Sakyan except what is good and favourable.”³⁴² Though the argument has not been explicitly settled, the matter seems to be clinched through Mahānāma’s testimony to his faith. By expressing so intensely his confidence in the Buddha, Mahānāma confirms his status as a noble disciple, and thus his viewpoint must be correct. Spk-pṭ says that while one endowed with any one of these four qualities is a stream-enterer, one should explain in terms of possessing all four. [375]

24. Sarakāni (1)

1At Kapilavatthu. Now on that occasion Sarakāni³⁴³ I transcribe the name as in Se. Be and Ee have Saraṇāni. the Sakyan had died, and the Blessed One had declared him to be a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: “It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won’t be a stream-enterer when the Blessed One has declared Sarakāni the Sakyan after he died to be a stream-enterer … with enlightenment as his destination? Sarakāni the Sakyan was too weak for the training; he drank intoxicating drink!”³⁴⁴ Sikkhādubbalyaṁ āpādi majjapānaṁ apāyi. This would be a breach of the fifth precept. The Sakyans thought that if Sarakāni violated a precept he would lack the fourth factor of stream-entry and thus could not be a stream-enterer.

2Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. [The Blessed One said:]

3“Mahānāma, when a lay follower has gone for refuge over a long time to the Buddha, the Dhamma, and the Saṅgha, 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 Saṅgha,’ it is of Sarakāni the Sakyan that one could rightly say this. [376] Mahānāma, Sarakāni the Sakyan had gone for refuge over a long time to the Buddha, the Dhamma, and the Saṅgha, so how could he go to the nether world?

4“Here, Mahānāma, some person possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ And so in the Dhamma and the Saṅgha. 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, Mahānāma, 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 This is the arahant, who is actually free from all future rebirth; freedom from the nether world is mentioned only as the “thread” tying the sutta together. On “joyous wisdom, swift wisdom” (hāsapañña, javanapañña), see I, n. 184.

5“Here, Mahānāma, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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 Nibbāna there without returning from that world. This person too, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

6“Here, Mahānāma, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. [377]

7“Here, Mahānāma, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

8“Here, Mahānāma, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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 Tathāgata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahānāma, 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 This is the dhammānusārī, the Dhamma-follower; the next paragraph describes the saddhānusārī, the faith-follower. Though the terms themselves are not used here, their descriptions match their formal definitions at MN I 479. According to 25:1, these two types have reached the plane of the noble ones but have not yet realized the fruit of stream-entry; they are bound to do so before they die. See III, n. 268. It should be noted that while they have faith (one of the five faculties), they do not yet have “confirmed confidence” (aveccappasāda) in the Triple Gem. And though it is said that they “do not go to hell” (agantā nirayaṁ), etc., it cannot be said that they are “freed from hell” (parimutto nirayā), etc., for actual release from the bad destinations comes only with the attainment of the fruit.

9“Here, Mahānāma, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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 Tathāgata, sufficient devotion to him. This person too, Mahānāma, 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.

10“Even if these great sal trees, Mahānāma, 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, Sarakāni the Sakyan? Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”³⁴⁷ Spk says that at the time of his death he was a fulfiller of the three trainings (in virtue, concentration, and wisdom). This implies that while he might have indulged in strong drink earlier, before his death he undertook strict observance of the precepts and thereafter attained stream-entry. [378]

25. Sarakāni (2)

1At Kapilavatthu. Now on that occasion Sarakāni the Sakyan had died, and the Blessed One had declared him to be a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: “It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won’t be a stream-enterer when the Blessed One has declared Sarakāni the Sakyan after he died to be a stream-enterer … with enlightenment as his destination? Sarakāni the Sakyan was one who had failed to fulfil the training!”³⁴⁸ Sikkhāya aparipūrakārī ahosi. The wording is slightly different from that in the preceding sutta but the purport is the same.

2Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and reported this matter to him. [The Blessed One said:]

3“Mahānāma, when, over a long time, a lay follower has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, how could he go to the nether world?… Mahānāma, over a long time Sarakāni the Sakyan had gone for refuge to the Buddha, the Dhamma, and the Saṅgha, so how could he go to the nether world?

4“Here, Mahānāma, some person is completely dedicated to the Buddha and has full confidence in him thus:³⁴⁹ As at 48:50. The expression, ekantagato abhippasanno, is effectively synonymous with aveccappasādena samannāgato. ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ And so in regard to the Dhamma and the Saṅgha. 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, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

5“Here, Mahānāma, some person is completely dedicated to the Buddha and has full confidence in him…. And so in regard to the Dhamma and the Saṅgha. 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 Nibbāna in the interval, or an attainer of Nibbāna upon landing, or an attainer of Nibbāna without exertion, or an attainer of Nibbāna with exertion, or one bound upstream, heading towards the Akaniṭṭha realm.³⁵⁰ A fivefold elaboration on the nonreturner; see n. 65. This person too, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

6“Here, Mahānāma, some person is completely dedicated to the Buddha and has full confidence in him…. And so in regard to the Dhamma and the Saṅgha. 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, Mahānāma, [379] is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

7“Here, Mahānāma, some person is completely dedicated to the Buddha and has full confidence in him…. And so in regard to the Dhamma and the Saṅgha. 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, Mahānāma, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.

8“Here, Mahānāma, some person is not completely dedicated to the Buddha and does not have full confidence in him thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ And so in regard to the Dhamma and the Saṅgha. 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 Tathāgata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahānāma, 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.

9“Here, Mahānāma, 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 Saṅgha. 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 Tathāgata, sufficient devotion to him. This person too, Mahānāma, 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.

10“Suppose, Mahānāma, 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?”

11“No, venerable sir.”

12“So too, Mahānāma, 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. [380] 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.

13“Suppose, Mahānāma, 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?”

14“Yes, venerable sir.”

15“So too, Mahānāma, 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, Sarakāni the Sakyan? Mahānāma, Sarakāni the Sakyan was one who fulfilled the training at the time of death.”

26. Anāthapiṇḍika (1)

1At Sāvatthī. Now on that occasion the householder Anāthapiṇḍika was sick, afflicted, gravely ill. Then the householder Anāthapiṇḍika addressed a man thus:

2“Come, good man, approach the Venerable Sāriputta, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is sick, afflicted, gravely ill; he pays homage to the Venerable Sāriputta with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika out of compassion.’” [381]

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

4Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and robe, went to the residence of the householder Anāthapiṇḍika with the Venerable Ānanda as his companion. He then sat down in the appointed seat and said to the householder Anāthapiṇḍika: “I hope you are bearing up, householder, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”

5“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

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

7“You, householder, do not have that distrust towards the Dhamma which the uninstructed worldling possesses because of which the latter [382] … is reborn in the plane of misery … in hell. And you have confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ As you consider within yourself that confirmed confidence in the Dhamma, your pains may subside on the spot.

8“You, householder, do not have that distrust towards the Saṅgha 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 Saṅgha thus: ‘The Saṅgha of the Blessed One’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 Saṅgha, your pains may subside on the spot.

9“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.

10“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.

11“You, householder, do not have that wrong intention … [383] … 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 … [384] … right knowledge … right liberation. ³⁵¹ At MN III 76,7-9, it is said that the trainee in the practice has eight factors, the arahant ten. Yet here, strangely, the last two factors, sammāñāṇa and sammāvimutti, which are supposed to be unique to the arahant, are ascribed to the stream-enterer Anāthapiṇḍika. The last line of the sutta confirms that this was not a mere editorial oversight. For another example of such anomalies, see 47:13 (and n. 160), where two factors of an arahant—liberation, and knowledge and vision of liberation—are ascribed to the trainee Ānanda. As you consider within yourself that right liberation, your pains may subside on the spot.”

12Then the pains of the householder Anāthapiṇḍika subsided on the spot.

13Then the householder Anāthapiṇḍika served the Venerable Sāriputta and the Venerable Ānanda from his own dish. When the Venerable Sāriputta had finished his meal and had put away his bowl, the householder Anāthapiṇḍika took a low seat and sat down to one side, and the Venerable Sāriputta thanked him with these verses:

14“When one has faith in the Tathāgata,
Unshakable and well established,
And good conduct built on virtue,
Dear to the noble ones and praised;

15“When one has confidence in the Saṅgha
And view that has been rectified,
They say that one is not poor,
That one’s life is not vain.

16“Therefore the person of intelligence,
Remembering the Buddha’s Teaching,
Should be devoted to faith and virtue,
To confidence and vision of the Dhamma.”

17Then the Venerable Sāriputta, having thanked the householder Anāthapiṇḍika with these verses, rose from his seat and departed. [385]

18Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Now, Ānanda, where are you coming from in the middle of the day?”

19“The householder Anāthapiṇḍika, venerable sir, has been exhorted by the Venerable Sāriputta with such and such an exhortation.”

20“Sāriputta is wise, Ānanda, Sāriputta has great wisdom, in so far as he can analyse the four factors of stream-entry in ten modes.”

27. Anāthapiṇḍika (2)

(The opening of this sutta as in the preceding one, except that Anāthapiṇḍika calls for Ānanda, down to:)

1“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.” [386]

2“Householder, for the uninstructed worldling who possesses four things there is fright, there is trepidation, there is fear of imminent death.³⁵² Samparāyikaṁ maraṇabhayaṁ. Spk: samparāyahetukaṁ maraṇabhayaṁ, which might mean “fear of death caused (by expectations for) the next life.” What four?

3“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.

4“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.

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

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

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

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

9“Here, householder, the instructed noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation, or fear of imminent death.

10“Again, householder, the instructed noble disciple possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ When he considers within himself that confirmed confidence in the Dhamma, there is no fright, trepidation, or fear of imminent death.

11“Again, householder, the instructed noble disciple possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’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 Saṅgha, there is no fright, trepidation, or fear of imminent death.

12“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, [387] there is no fright, trepidation, or fear of imminent death.

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

14“I am not afraid, Venerable Ānanda. Why should I be afraid? For, venerable sir, I possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha. And as to these training rules for the laity taught by the Blessed One, I do not see within myself any that has been broken.”

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

28. Fearful Animosities (1) [or Anāthapiṇḍika (3)]

1(This sutta is identical with 12:41.) [388-89]

29. Fearful Animosities (2)

1At Sāvatthī. Then a number of bhikkhus approached the Blessed One … and sat down to one side. The Blessed One then said to them as they were sitting to one side:

(All as in the preceding sutta; identical with 12:42.)

30. The Licchavi

1On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Nandaka, the minister of the Licchavis, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

2“Nandaka, a noble disciple who possesses four things is a stream-enterer, [390] no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, Nandaka, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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.

3“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.”

4When this was said, a man said to Nandaka, the minister of the Licchavis: “It is time for your bath, sir.”

5“Enough now, I say, with that external bath. This internal bath will suffice, namely, confidence in the Blessed One.”

1At Sāvatthī. “Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first stream of merit, stream of the wholesome, nutriment of happiness.

3“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ This is the second stream of merit.…

4“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way … the unsurpassed field of merit for the world.’ This is the third stream of merit.…

5“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.…

6“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”

32. Streams of Merit (2)

1“Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

2(As above for the first three, the fourth as follows:) [392]

3“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.

4“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”

33. Streams of Merit (3)

1“Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?

(As in §31, with the fourth as follows:)

2“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.…

3“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”

34. Divine Tracks (1)

1At Sāvatthī. “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 Spk: They are tracks of the devas (devapadāni) as tracks tread upon by the knowledge of the devas, or with the knowledge of a deva. In this sutta the four persons established in the fruits are called devas in the sense of purity. What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first divine track of the devas.… [393]

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

4“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. Divine Tracks (2)

1“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 Woodward mistakenly assumes that this sutta is identical with the previous one and thus does not translate the sequel.

2“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.…

3“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.…

4“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 nonoppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.’ This [394] is the fourth divine track of the devas.…

5“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.”

36. Similar to the Devas

1“Bhikkhus, when a noble disciple possesses four things, the devas are elated and speak of his similarity [to themselves].³⁵⁵ Woodward understands sabhāgataṁ to be resolvable into sabhā + gataṁ, “joined the company,” but it is actually the accusative singular of the abstract noun sabhāgatā, “similarity.” What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ To those devatās 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 come³⁵⁶ Be and Ee have ehī ti, presumably understood as an imperative, while Se has etīti, which seems hard to explain. I suggest reading the singular future ehiti. into the presence of the devas.’

3“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … conducive to concentration. To those devatās 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.’

4“When, bhikkhus, a noble disciple possesses these four things, the devas are elated and speak of his similarity [to themselves].” [395]

37. Mahānāma

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, in what way is one a lay follower?”

3“When, Mahānāma, one has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, one is then a lay follower.”

4“In what way, venerable sir, is a lay follower accomplished in virtue?”

5“When, Mahānāma, 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.”

6“In what way, venerable sir, is a lay follower accomplished in faith?”

7“Here, Mahānāma, a lay follower is a person of faith. He places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ In that way a lay follower is accomplished in faith.”

8“In what way, venerable sir, is a lay follower accomplished in generosity?”

9“Here, Mahānāma, 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.”

10“In what way, venerable sir, is a lay follower accomplished in wisdom?”

11“Here, Mahānāma, 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.” [396]

38. Rain

1“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 Saṅgha, and the virtues dear to the noble ones—flow onwards and, having gone beyond, they lead to the destruction of the taints.”³⁵⁷ The simile of the water flowing down the slope is at 12:23 (II 32,3-10). Spk: “Having gone beyond: the beyond is Nibbāna; the meaning is, ‘having reached that.’ They lead to the destruction of the taints: it is not that they first go to Nibbāna and later lead (to the destruction of the taints); rather, they lead there as they go to Nibbāna.”

39. Kāḷigodhā

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the residence of Kāḷigodhā the Sakyan lady, where he sat down in the appointed seat. Then Kāḷigodhā the Sakyan lady approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to her:

2“Godhā, 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?

3“Here, Godhā, a noble woman disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ She possesses confirmed confidence in the Dhamma … in the Saṅgha.… [397] 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.

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

5“Venerable sir, as to these four factors of stream-entry taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed confidence in the Buddha, the Dhamma, and the Saṅgha. 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.”

6“It is a gain for you, Godhā! It is well gained by you, Godhā! You have declared the fruit of stream-entry.”

40. Nandiya

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Then Nandiya the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“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?”

3“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 As at 48:18. 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.” [398]

4“Yes, venerable sir,” Nandiya the Sakyan replied. The Blessed One said this:

5“And how, Nandiya, is a noble disciple one who dwells negligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ Content with that confirmed confidence in the Buddha, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells negligently, there is no gladness.³⁵⁹ From here on as at 35:97, and conversely for the passage on dwelling diligently. 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.’

6“Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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.’

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

8“And how, Nandiya, is a noble disciple one who dwells diligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ Not content with that confirmed confidence in the Buddha, he makes further effort for solitude by day and for seclusion at night. When he thus dwells diligently, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated. When the mind is concentrated, phenomena become manifest. Because phenomena become manifest, he is reckoned as ‘one who dwells diligently.’ [399]

9“Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.… 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.’

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

1(The opening is identical with §31, continuing thus:) [400]

2“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.

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

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5“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;

6“So the streams of merit reach the wise man—
Giver of food, drink, and clothes,
Provider of beds, seats, and coverlets³⁶⁰ Reading with Se and Ee seyyā-nissajja-ttharaṇassa, as against Be seyyāni-paccattharaṇassa. —
As the rivers carry their waters to the sea.” [401]

42. Streams (2)

1“Bhikkhus, there are these four streams of merit.… What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.…

3“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.

4“These are the four streams of merit.…

5“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.

6“Bhikkhus, just as in the place where these great rivers meet and converge—namely, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—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.”

7This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

8“Just as the many rivers used by the hosts of people,
… (verses as in §41) …
As the rivers carry their waters to the sea.”

43. Streams (3)

1“Bhikkhus, there are these four streams of merit.… What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.…

3“Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, [402] which is noble and penetrative, leading to the complete destruction of suffering. This is the fourth stream of merit.…

4“These are the four streams of merit.…

5“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.”

6This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

7“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 Spk glosses “the Dhamma’s core” (dhammasāra) as the noble fruit, and “destruction” (khaya) as the destruction of defilements. I suggest reading the last line: Na vedhati maccurāj’ āgamissatī ti.

44. Rich (1)

1“Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property.³⁶² I follow Be and Se in not inserting mahāyaso here. If this is inserted, as in Ee, there is no difference between this sutta and the next one. What four?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

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

45. Rich (2)

1“Bhikkhus, a noble disciple who possesses four things is said to be rich, with much wealth and property, of great fame. What four?”

2(The rest as in §44.) [403]

46. Simple Version

1“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?

2“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

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

47. Nandiya

1At Kapilavatthu. The Blessed One then said to Nandiya the Sakyan as he was sitting to one side:

(The rest as in §46.)

48. Bhaddiya

1(The same, addressed to Bhaddiya the Sakyan.) [404]

49. Mahānāma

(The same, addressed to Mahānāma the Sakyan.)

50. Factors

1“Bhikkhus, there are these four factors for stream-entry. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These are the four factors for stream-entry.”³⁶³ See n. 325.

1(The prose portion is the same as §46.) [405]

2This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

3“When one has faith in the Tathāgata,
Unshakable and well established,
And good conduct built on virtue,
Dear to the noble ones and praised;

4“When one has confidence in the Saṅgha
And view that has been rectified,
They say that one is not poor,
That one’s life is not vain.

5“Therefore the person of intelligence,
Remembering the Buddha’s Teaching,
Should be devoted to faith and virtue,
To confidence and vision of the Dhamma.”

52. One Who Spent the Rains

1On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion a certain bhikkhu who had spent the rains in Sāvatthī had arrived in Kapilavatthu on some business. The Sakyans of Kapilavatthu heard: “A certain bhikkhu, it is said, who spent the rains in Sāvatthī has arrived in Kapilavatthu.”

2Then the Sakyans of Kapilavatthu approached that bhikkhu and paid homage to him, after which they sat down to one side and said to him:

3“We hope, venerable sir, that the Blessed One is healthy and robust.”

4“The Blessed One, friends, is healthy and robust.” [406]

5“We hope, venerable sir, that Sāriputta and Moggallāna are healthy and robust.”

6“Sāriputta and Moggallāna, friends, are healthy and robust.”

7“We hope, venerable sir, that the bhikkhus of the Saṅgha are healthy and robust.”

8“The bhikkhus of the Saṅgha, friends, are healthy and robust.”

9“Did you hear and learn anything, venerable sir, in the presence of the Blessed One during this rains?”

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

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

12“Further, friends, in the presence of the Blessed One I heard and learnt this: ‘Those bhikkhus are few who … have become once-returners.… Those bhikkhus are more numerous who, with the utter destruction of three fetters, have become stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.’”

53. Dhammadinna

1On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. [407] Then the lay follower Dhammadinna, together with five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side.³⁶⁵ Spk: He was one of the seven people in the Buddha’s time who had a retinue of five hundred; the others were the lay follower Visākha, the householder Ugga, the householder Citta, Hatthaka Āḷavaka, Anāthapiṇḍika the Lesser, and Anāthapiṇḍika the Great. Sitting to one side, the lay follower Dhammadinna then said to the Blessed One: “Let the Blessed One, venerable sir, exhort us and instruct us in a way that may lead to our welfare and happiness for a long time.”

2“Therefore, Dhammadinna, you should train yourselves thus: ‘From time to time we will enter and dwell upon those discourses spoken by the Tathāgata that are deep, deep in meaning, supramundane, dealing with emptiness.’ It is in such a way that you should train yourselves.”³⁶⁶ Cp. 20:7. It is unusual for the Buddha to give such an injunction to householders, but Spk gives a bizarre explanation, which I reproduce just below. Dhammadinna’s words of protest echo 55:7 (V 353,11-15). In addressing Dhammadinna, the Buddha consistently uses the plural, implying that his statements refer to the entire group. Spk: “Deep (gambhīra), like the Salla Sutta (Sn III, 8); deep in meaning (gambhīrattha), like the Cetanā Sutta (12:38-40?); supramundane (lokuttara), like the Asaṅkhatasaṁyutta (SN 43); dealing with emptiness (suññatāpaṭisaṁyutta), that is, explaining the emptiness of beings, like the Khajjaniya Sutta (22:79). It is in such a way that you should train yourselves : ‘You should train by fulfilling the practice of the moon simile (16:3), the practice of the relay of chariots (MN No. 24), the practice of sagehood (moneyyapaṭipadā, Sn I, 12), the practice of the great noble lineage (mahā-ariyavaṁsa , AN II 27-29).’ (These all allude to suttas that advocate a strict ascetic life; the identity of some of the allusions is uncertain.) Thus the Teacher charged these lay followers with an unbearable task. Why? Because, it is said, they had asked for an exhortation without taking a stand on their own plane (na attano bhūmiyaṁ ṭhatvā), but had asked as if they could take up any task indiscriminately. Hence the Teacher charged them with an unbearable task. But when they asked for an exhortation after taking a stand on their own plane (with the words ‘as we are established …’), the Master complied by saying, ‘Therefore ….’” It is difficult to reconcile this explanation with the principle that the Buddha always adjusts his teaching to the mental proclivities of his audience.
Spk had commented on the terms describing the deep suttas earlier, in relation to 20:7. Some of the suttas referred to there are different from those referred to here. See II, n. 368.

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

4“Therefore, Dhammadinna, you should train yourselves thus: ‘We will possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha.… 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.”

5“Venerable sir, as to these four factors of stream-entry taught by the Blessed One, these things exist in us, and we live in conformity with those things. For, venerable sir, we possess confirmed confidence in the Buddha, [408] the Dhamma, and the Saṅgha. We possess the virtues dear to the noble ones, unbroken … leading to concentration.”

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

54. Ill

1On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking: “After the three months, with his robe completed, the Blessed One will set out on tour.”

2Mahānāma the Sakyan heard: “A number of bhikkhus, it is said, are making a robe for the Blessed One, thinking that after the three months, with his robe completed, the Blessed One will set out on tour.”

3Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I heard that a number of bhikkhus are making a robe for the Blessed One.… Now I have not heard and learnt in the presence of the Blessed One how a wise lay follower who is sick, afflicted, and gravely ill should be exhorted by another wise lay follower.”

4“A wise lay follower,³⁶⁷ Sapañño upāsako. Spk: A stream-enterer is intended. Mahānāma, who is sick, afflicted, and gravely ill should be consoled by another wise lay follower with four consolations: ‘Let the venerable one³⁶⁸ Āyasmā, usually an address for monks, but occasionally used for lay followers. In what follows I have translated using idiomatic English second-person constructions where the Pāli uses indirect, third-person forms, e.g., “The venerable one has confirmed confidence in the Buddha.…” be consoled. You have confirmed confidence in the Buddha thus: “The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.” You have confirmed confidence in the Dhamma … in the Saṅgha.… You have the virtues dear to the noble ones, unbroken … leading to concentration.’ [409]

5“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.’

6“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.’

7“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.’

8“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: [410] ‘The Tāvatiṁsa 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 Tāvatiṁsa devas.’

9“If he says: ‘My mind has been withdrawn from the devas of the realm of the Four Great Kings and resolved on the Tāvatiṁsa devas,’ he should be told: ‘More excellent and sublime, friend, than the Tāvatiṁsa devas are the Yāma devas … the Tusita devas … the Nimmānarati devas … the Paranimmitavasavattī devas.… The brahmā world, friend, is more excellent and sublime than the Paranimmitavasavattī devas. So please withdraw your mind from the Paranimmitavasavattī devas and resolve on the brahmā world.’³⁶⁹ At MN II 194-95, Sāriputta guides a dying brahmin through a similar sequence of reflections, but stops after directing him to the brahmā world. For stopping there he is later reproached by the Buddha.

10“If he says: ‘My mind has been withdrawn from the Paranimmitavasavattī devas and resolved on the brahmā world,’ he should be told: ‘Even the brahmā world, friend, is impermanent, unstable, included in identity. So please withdraw your mind from the brahmā world and direct it to the cessation of identity.’³⁷⁰ Sakkāyanirodha, i.e., Nibbāna. This injunction is intended to turn the mind of the dying lay follower away from a rebirth in the brahmā world and direct it towards the attainment of Nibbāna.

11“If he says: ‘My mind has been withdrawn from the brahmā world; I have directed my mind to the cessation of identity,’ then, Mahānāma, 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 I read with Be evaṁvimuttacittassa, as against Se evaṁvimucittattassa (probably a typographical error) and Ee evaṁvuttassa. But with Se I read vassasatavimuttacittena, as against Be and Ee āsavā vimuttacittena. that is, between one liberation and the other.”³⁷² I read with Se and Ee vimuttiyā vimuttin ti, as against Be vimuttiyā vimuttan ti. The phrase vimuttiyā vimuttiṁ is also at AN III 34,6-7, again referring to arahantship. Spk: When one liberation is compared to the other, there is no difference to be described. When the path or fruit is penetrated, there is no difference between lay followers and bhikkhus. The Buddha’s statement thus indicates that the lay follower has become an arahant. Apart from the few instances of lay people who attained arahantship just before renouncing the household life (like Yasa at Vin I 17,1-3), this may be the only mention of a lay arahant in the Nikāyas, and in his case the attainment occurs on the verge of death. Mil 264-66 lays down the thesis that a lay person who attains arahantship either goes forth that day (i.e., becomes a monk or nun) or passes away into final Nibbāna.

55. The Fruit of Stream-Entry

1“Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of stream-entry. What four? [411] 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.”

56. The Fruit of Once-Returning

1“Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of once-returning. What four?…” (as above).

57. The Fruit of Nonreturning

1“ … lead to the realization of the fruit of nonreturning.…”

58. The Fruit of Arahantship

1“ … lead to the realization of the fruit of arahantship.…”

59. The Obtaining of Wisdom

1“ … lead to the obtaining of wisdom.…”

60. The Growth of Wisdom

1“ … lead to the growth of wisdom.…”

61. The Expansion of Wisdom

1“ … lead to the expansion of wisdom.…”

1“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.”

63-74. Extensiveness of Wisdom, Etc.

1“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 wisdom³⁷³ Reading with Se asāmantapaññatāya, as against appamatta- in Be and Ee. … to breadth of wisdom … to abundance of wisdom … to quickness of wisdom … to buoyancy of wisdom … to joyousness of wisdom … [413] … to swiftness of wisdom … to sharpness of wisdom … to penetrativeness of wisdom.³⁷⁴ Paṭis II 189-202 quotes the passage in full and defines all the terms with the aid of the full conceptual apparatus of early Theravāda scholasticism. 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.”

[414]