About Sarakāni · SN 55.21–55.25

SN 55.21 · With Mahānāma (1st)

SN 55.21 · Paṭhamamahānāmasutta

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

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

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

“idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; bhantenapi hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhantenapi sakaṭena samāgacchāmi; bhantenapi purisena samāgacchāmi. Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti?

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

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. Yassa kassaci, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ sīlaparibhāvitaṁ cittaṁ sutaparibhāvitaṁ cittaṁ cāgaparibhāvitaṁ cittaṁ paññāparibhāvitaṁ cittaṁ, tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.

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

Seyyathāpi, mahānāma, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīraṁ udakarahadaṁ ogāhitvā bhindeyya. Tatra yā assa sakkharā vā kaṭhalā vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṁ vā taṁ uddhagāmi assa visesagāmi.

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

Evameva kho, mahānāma, yassa kassaci dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo taṁ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.

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

Tuyhaṁ kho pana, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ. Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālaṅkiriyā”ti.

SN 55.22 · With Mahānāma (2nd)

SN 55.22 · Dutiyamahānāmasutta

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

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

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

“idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ. So khvāhaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto; bhantenapi hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhantenapi sakaṭena samāgacchāmi; bhantenapi purisena samāgacchāmi. Tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘imamhi cāhaṁ samaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti?

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

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma. Apāpakaṁ te maraṇaṁ bhavissati apāpikā kālaṅkiriyā. Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Katamehi catūhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.

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

Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti?

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

“Yena, bhante, ninno yena poṇo yena pabbhāro”ti.

“In the same way, a noble disciple who has four things slants, slopes, and inclines toward extinguishment.”

“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

SN 55.23 · With Godhā the Sakyan

SN 55.23 · Godhasakkasutta

At Kapilavatthu. Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to her, “Godhā, how many things must an individual have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”

Kapilavatthunidānaṁ. Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṁ sakkaṁ etadavoca: “katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti?

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

“Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ.

But Mahānāma, how many things must an individual have for <em>you</em> to recognize them as a stream-enterer?”

Tvaṁ pana, mahānāma, katihi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti?

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

“Catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti.

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

“Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā”ti.

“Come, Godhā, let’s go to the Buddha and inform him about this.”

“Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāmā”ti.

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

Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

“Sir, some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks the other. I’d side with the Buddha. May the Buddha remember me as having such confidence. Some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. … The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the other. I’d side with the Buddha. May the Buddha remember me as having such confidence.”

Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā’ti. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti.

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

“Evaṁvādī tvaṁ, godhe, mahānāmaṁ sakkaṁ kiṁ vadesī”ti?

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

“Evaṁvādāhaṁ, bhante, mahānāmaṁ sakkaṁ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti.

SN 55.24 · About Sarakāni (1st)

SN 55.24 · Paṭhamasaraṇānisakkasutta

At Kapilavatthu.

Kapilavatthunidānaṁ.

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

Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato: “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

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

Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti.

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

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṁ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti— acchariyaṁ vata, bho, abbhutaṁ vata, bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṁ apāyī”ti.

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

“Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’ti, saraṇāni sakkaṁ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato. So kathaṁ vinipātaṁ gaccheyya.

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

Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. Api cassa ime dhammā honti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

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

Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato, api cassa ime dhammā honti saddhindriyaṁ …pe… paññindriyaṁ. Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

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

Ime cepi, mahānāma, mahāsālā subhāsitaṁ dubbhāsitaṁ ājāneyyuṁ, ime cāhaṁ mahāsāle byākareyyaṁ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti; kimaṅgaṁ pana saraṇāniṁ sakkaṁ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṁ samādiyī”ti.

SN 55.25 · About Sarakāni the Sakyan (2nd)

SN 55.25 · Dutiyasaraṇānisakkasutta

At Kapilavatthu.

Kapilavatthunidānaṁ.

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

Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato: “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

At that, several Sakyans came together complaining, grumbling, and objecting, “Oh lord, how incredible, how amazing! Who can’t become a stream-enterer these days? For the Buddha even declared Sarakāni to be a stream-enterer after he passed away. Sarakāni didn’t fulfill the training.”

Tatra sudaṁ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti: “acchariyaṁ vata bho, abbhutaṁ vata bho. Ettha dāni ko na sotāpanno bhavissati. Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato: ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.

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

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:

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

“Yo so, mahānāma, dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya. Yañhi taṁ, mahānāma, sammā vadamāno vadeyya: ‘dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato’, saraṇāniṁ sakkaṁ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṁ upāsako buddhaṁ saraṇaṁ gato dhammaṁ saraṇaṁ gato saṅghaṁ saraṇaṁ gato, so kathaṁ vinipātaṁ gaccheyya.

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

Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṁsoto hoti akaniṭṭhagāmī. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

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

Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …pe… na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti— saddhindriyaṁ …pe… paññindriyaṁ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

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

Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … na dhamme …pe… na saṅghe …pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti— saddhindriyaṁ …pe… paññindriyaṁ. Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ. Ayampi kho, mahānāma, puggalo agantā nirayaṁ agantā tiracchānayoniṁ agantā pettivisayaṁ agantā apāyaṁ duggatiṁ vinipātaṁ.

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

Seyyathāpi, mahānāma, dukkhettaṁ dubbhūmaṁ avihatakhāṇukaṁ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“No, sir.”

“No hetaṁ, bhante”.

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

“Evameva kho, mahānāma, idha dhammo durakkhāto hoti duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito— idamahaṁ dukkhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— idamahaṁ dubbījasmiṁ vadāmi.

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

Seyyathāpi, mahānāma, sukhettaṁ subhūmaṁ suvihatakhāṇukaṁ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; devo ca sammā dhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“Yes, sir.”

“Evaṁ, bhante”.

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

“Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito— idamahaṁ sukhettasmiṁ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī— idamahaṁ subījasmiṁ vadāmi. Kimaṅgaṁ pana saraṇāniṁ sakkaṁ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti.