SN 55.51 · With Verses
SN 55.51 · Sagāthakasutta
“Mendicants, a noble disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Katamehi catūhi? Idha, bhikkhave, 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 kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Whoever has faith in the Realized One,unwavering and well grounded;whose ethical conduct is good,praised and loved by the noble ones;
“Yassa saddhā tathāgate,acalā suppatiṭṭhitā;Sīlañca yassa kalyāṇaṁ,ariyakantaṁ pasaṁsitaṁ.
who has confidence in the Saṅgha,and correct view:they’re said to be prosperous,their life is not in vain.
Saṅghe pasādo yassatthi,ujubhūtañca dassanaṁ;Adaliddoti taṁ āhu,amoghaṁ tassa jīvitaṁ.
So let the wise devote themselvesto faith, ethical behaviour,confidence, and insight into the teaching,remembering the instructions of the Buddhas.”
Tasmā saddhañca sīlañca,pasādaṁ dhammadassanaṁ;Anuyuñjetha medhāvī,saraṁ buddhānasāsanan”ti.
Paṭhamaṁ.
SN 55.52 · One Who Completed the Rains
SN 55.52 · Vassaṁvutthasutta
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto hoti kenacideva karaṇīyena. Assosuṁ kho kāpilavatthavā sakyā: “aññataro kira bhikkhu sāvatthiyaṁ vassaṁvuttho kapilavatthuṁ anuppatto”ti.
They went to that mendicant, bowed, sat down to one side, and said to him, “Sir, we hope that the Buddha is healthy and strong.”
Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṁsu; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā taṁ bhikkhuṁ etadavocuṁ: “kacci, bhante, bhagavā arogo ceva balavā cā”ti?
“He is, respectable sirs.”
“Arogo cāvuso, bhagavā balavā cā”ti.
“And we hope that Sāriputta and Moggallāna are healthy and strong.”
“Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti?
“They are.”
“Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti.
“And we hope that the mendicant Saṅgha is healthy and strong.”
“Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti.
“It is.”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.
“But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”
“Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṁ sammukhā paṭiggahitan”ti?
“Respectable sirs, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. There are more mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world.’
“Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. Atha kho eteva bahutarā bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’ti.
In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, having ended the five lower fetters, are reborn spontaneously, and will be extinguished there, not liable to return from that world. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’
Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissantī’ti.
In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.’”
Aparampi kho me, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ: ‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.
Dutiyaṁ.
SN 55.53 · With Dhammadinna
SN 55.53 · Dhammadinnasutta
At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca:
“May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness.”
“ovadatu no, bhante, bhagavā; anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
“So, Dhammadinna, you should all train like this: ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’ That’s how you should train yourselves.”
“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.
“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Since we are established in the five training rules, please teach us further.”
“Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi— ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti.
“So, Dhammadinna, you should all train like this: ‘We will have experiential confidence in the Buddha … the teaching … the Saṅgha … And we will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train yourselves.”
“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘buddhe aveccappasādena samannāgatā bhavissāma— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.
“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them. For we have experiential confidence in the Buddha … the teaching … the Saṅgha … And we have the ethical conduct loved by the noble ones … leading to immersion.”
“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. Mayañhi, bhante, buddhe aveccappasādena samannāgatā— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti.
“You’re all fortunate, Dhammadinna, so very fortunate! You’ve all declared the fruit of stream-entry.”
“Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. Sotāpattiphalaṁ tumhehi byākatan”ti.
Tatiyaṁ.
SN 55.54 · Sick
SN 55.54 · Gilānasutta
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.
Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, “Sir, I haven’t heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”
Assosi kho mahānāmo sakko: “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: “sutametaṁ, bhante: ‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti— niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. Na kho netaṁ, bhante, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.
“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’
“Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo: ‘assāsatāyasmā— atthāyasmato buddhe aveccappasādo itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Assāsatāyasmā— atthāyasmato dhamme …pe… saṅghe …pe… ariyakantāni sīlāni akhaṇḍāni …pe… samādhisaṁvattanikānī’ti.
When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’
Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo: ‘atthāyasmato mātāpitūsu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva; no cepāyasmā mātāpitūsu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te mātāpitūsu apekkhā taṁ pajahā’ti.
If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’
So ce evaṁ vadeyya: ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato puttadāresu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo: ‘āyasmā kho māriso maraṇadhammo. Sacepāyasmā puttadāresu apekkhaṁ karissati, marissateva; no cepāyasmā puttadāresu apekkhaṁ karissati, marissateva. Sādhāyasmā, yā te puttadāresu apekkhā taṁ pajahā’ti.
If they reply, ‘I have given up concern for my partners and children,’ they should say: ‘But are you concerned for the five kinds of human sensual stimulation?’ If they reply, ‘I am,’ they should say: ‘Respectable sir, heavenly sensual pleasures are better than human sensual pleasures. It would be good to turn your mind away from human sensual pleasures and focus it on the gods of the four great kings.’
So ce evaṁ vadeyya: ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo: ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? So ce evaṁ vadeyya: ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo: ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, mānusakehi kāmehi cittaṁ vuṭṭhāpetvā cātumahārājikesu devesu cittaṁ adhimocehī’ti.
If they reply, ‘I have done so,’ they should say: ‘Respectable sir, the gods of the thirty-three are better than the gods of the four great kings …
So ce evaṁ vadeyya: ‘mānusakehi me kāmehi cittaṁ vuṭṭhitaṁ, cātumahārājikesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘cātumahārājikehi kho, āvuso, devehi tāvatiṁsā devā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, cātumahārājikehi devehi cittaṁ vuṭṭhāpetvā tāvatiṁsesu devesu cittaṁ adhimocehī’ti.
Respectable sir, the gods of Yama … the joyful gods … the gods who love to create … the gods who control what is created by others … the gods of the realm of divinity are better than the gods who control what is created by others. It would be good to turn your mind away from the gods who control what is created by others and focus it on the gods of the realm of divinity.’ If they reply, ‘I have done so,’ they should say: ‘Respectable sir, the realm of divinity is impermanent, not lasting, and included within substantial reality. It would be good to turn your mind away from the realm of divinity and apply it to the cessation of substantial reality.’
So ce evaṁ vadeyya: ‘cātumahārājikehi me devehi cittaṁ vuṭṭhitaṁ, tāvatiṁsesu devesu cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘tāvatiṁsehi kho, āvuso, devehi yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. Sādhāyasmā, paranimmitavasavattīhi devehi cittaṁ vuṭṭhāpetvā brahmaloke cittaṁ adhimocehī’ti. So ce evaṁ vadeyya: ‘paranimmitavasavattīhi me devehi cittaṁ vuṭṭhitaṁ, brahmaloke cittaṁ adhimocitan’ti, so evamassa vacanīyo: ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. Sādhāyasmā, brahmalokā cittaṁ vuṭṭhāpetvā sakkāyanirodhe cittaṁ upasaṁharāhī’ti.
If they reply, ‘I have done so,’ then there is no difference between a lay follower whose mind is freed in this way and a mendicant whose mind is freed from defilements; that is, between the freedom of one and the other.”
So ce evaṁ vadeyya: ‘brahmalokā me cittaṁ vuṭṭhitaṁ, sakkāyanirodhe cittaṁ upasaṁharāmī’ti; evaṁ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṁ vadāmi, yadidaṁ— vimuttiyā vimuttan”ti.
Catutthaṁ.
SN 55.55 · The Fruit of Stream-Entry
SN 55.55 · Sotāpattiphalasutta
“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattantī”ti.
Pañcamaṁ.
SN 55.57 · The Fruit of Non-Return
SN 55.57 · Anāgāmiphalasutta
“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of non-return. …”
“… Anāgāmiphalasacchikiriyāya saṁvattantī”ti.
Sattamaṁ.
SN 55.58 · The Fruit of Perfection
SN 55.58 · Arahattaphalasutta
“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of perfection. …”
“… Arahattaphalasacchikiriyāya saṁvattantī”ti.
Aṭṭhamaṁ.
SN 55.59 · The Getting of Wisdom
SN 55.59 · Paññāpaṭilābhasutta
“Mendicants, when four things are developed and cultivated they lead to the getting of wisdom. …”
“… Paññāpaṭilābhāya saṁvattantī”ti.
Navamaṁ.
SN 55.60 · The Growth of Wisdom
SN 55.60 · Paññāvuddhisutta
“Mendicants, when four things are developed and cultivated they lead to the growth of wisdom. …”
“… Paññāvuddhiyā saṁvattantī”ti.
Dasamaṁ.