sn55.25:5 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 in the interval after death … they’re extinguished upon arrival … they’re extinguished without extra effort … they’re extinguished with extra effort … they head upstream, going to the highest ranks of the Garden. This individual, too, is exempt from hell. They’re exempt from places of loss, bad places, the underworld.

sn55.25:6 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 an advancing one. They will soon make an end of suffering. This individual, too, is exempt from hell. They’re exempt from places of loss, bad places, the underworld.

sn55.25:7 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 fall into the underworld, assured, destined for awakening. This individual, too, is exempt from hell. They’re exempt from places of loss, bad places, the underworld.

sn55.25:8 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. They don’t go to places of loss, bad places, the underworld.

sn55.25:9 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. They don’t go to places of loss, bad places, the underworld.

sn55.25:10 Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain. Would those seeds grow, increase, and mature?” “No, sir.” “In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. This is what I call a barren field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a bad seed.

sn55.25:11 Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall. Would those seeds grow, increase, and mature?” “Yes, sir.” “In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. This is what I call a fertile field. A disciple remains in such a teaching, practicing in line with that teaching, practicing it properly, living in line with that teaching. This is what I call a good seed. Why can’t this apply to Sarakāni? Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”

3. About Sarakāni

With Anāthapiṇḍika (1st)

sn55.26:1 At Sāvatthī. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

sn55.26:2 “Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.

sn55.26:3 Sāriputta consented with silence.

sn55.26:4 Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

sn55.26:5 “Householder, you don’t have the distrust in the Buddha that causes an unlearned ordinary person to end up—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ Seeing in yourself that experiential confidence in the Buddha, that pain may die down on the spot.

sn55.26:6 You don’t have the distrust in the teaching that causes an unlearned ordinary person to end up—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.

sn55.26:7 You don’t have the distrust in the Saṅgha that causes an unlearned ordinary person to end up—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. And you have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’ Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.

sn55.26:8 You don’t have the unethical conduct that causes an unlearned ordinary person to end up—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. Your ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.

sn55.26:9 You don’t have the wrong view that causes an unlearned ordinary person to end up—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. You have right view. Seeing in yourself that right view, that pain may die down on the spot.

sn55.26:10 You don’t have the wrong purpose …

sn55.26:11 wrong speech …

sn55.26:12 wrong action …

sn55.26:13 wrong livelihood …

sn55.26:14 wrong effort …

sn55.26:15 wrong mindfulness …

sn55.26:16 wrong immersion …

sn55.26:17 wrong knowledge …

sn55.26:18 wrong freedom … You have right freedom. Seeing in yourself that right freedom, that pain may die down on the spot.”

sn55.26:19 And then Anāthapiṇḍika’s pain died down on the spot. Then he served Sāriputta and Ānanda from his own dish. When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side. Venerable Sāriputta expressed his appreciation to him with these verses.

sn55.26:20 “Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

sn55.26:21 who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

sn55.26:22 So let the wise devote themselves to faith, ethical behaviour, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

sn55.26:23 After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta rose from his seat and left.

sn55.26:24 Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Ānanda, where are you coming from in the middle of the day?” “Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.” “Sāriputta is astute, Ānanda. He has great wisdom, since he can analyze the four factors of stream-entry in ten respects.”

3. About Sarakāni

With Anāthapiṇḍika (2nd)

sn55.27:1 At Sāvatthī. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’”

sn55.27:2 “Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. Ānanda consented with silence.

sn55.27:3 Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika, “I hope you’re keeping well, householder, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

sn55.27:4 “Householder, when an unlearned ordinary person has four things, they’re frightened and terrified, and fear what awaits them after death. What four? Firstly, an unlearned ordinary person distrusts the Buddha. Seeing in themselves that distrust of the Buddha, they’re frightened and terrified, and fear what awaits them after death.

sn55.27:5 Furthermore, an unlearned ordinary person distrusts the teaching …

sn55.27:6 Furthermore, an unlearned ordinary person distrusts the Saṅgha …

sn55.27:7 Furthermore, an unlearned ordinary person has unethical conduct. Seeing in themselves that unethical conduct, they’re frightened and terrified, and fear what awaits them after death. When an unlearned ordinary person has these four things, they’re frightened and terrified, and fear what awaits them after death.

sn55.27:8 When a learned noble disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death. What four? Firstly, a noble disciple has experiential confidence in the Buddha … Seeing in themselves that experiential confidence in the Buddha, they’re not frightened or terrified, and don’t fear what awaits them after death.

sn55.27:9 Furthermore, a noble disciple has experiential confidence in the teaching …

sn55.27:10 Furthermore, a noble disciple has experiential confidence in the Saṅgha …

sn55.27:11 Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Seeing in themselves that ethical conduct loved by the noble ones, they’re not frightened or terrified, and don’t fear what awaits them after death. When a learned noble disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”

sn55.27:12 “Honorable Ānanda, I am not afraid. What have I to fear? For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And of the training rules appropriate for laypeople taught by the Buddha, I don’t see any that I have broken.” “You’re fortunate, householder, so very fortunate! You have declared the fruit of stream-entry.”

3. About Sarakāni

Fears and Enmities (1st)

sn55.28:1 At Sāvatthī. Seated to one side, the Buddha said to the householder Anāthapiṇḍika: “Householder, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’

sn55.28:2 What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five fears and enmities they have quelled.

sn55.28:3 What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. These are the four factors of stream-entry that they possess.

sn55.28:4 And what is the noble system that they have clearly seen and penetrated with wisdom? A noble disciple rationally applies the mind to dependent origination itself: ‘So, when this exists, this comes to be; due to the arising of this, this arises. So, when this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and penetrated with wisdom.

sn55.28:5 When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’”

3. About Sarakāni

Fears and Enmities (2nd)

sn55.29:1 At Sāvatthī. … “Mendicants, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’”

3. About Sarakāni

With Nandaka the Licchavi

sn55.30:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Nandaka the Licchavi chief minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

sn55.30:2 “Nandaka, a noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening. What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.30:3 A noble disciple who has these four things is endowed with long life, in this world and the next … beauty … happiness … glory … and sovereignty, in this world and the next. Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

sn55.30:4 When he had spoken, a certain person said to Nandaka: “Sir, it is time to bathe.” “Enough now, lad, with that exterior bath. This interior bathing will do for me, that is, confidence in the Buddha.”

4. Overflowing Merit

Overflowing Merit (1st)

sn55.31:1 At Sāvatthī. “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.

sn55.31:2 Furthermore, a noble disciple has experiential confidence in the teaching … This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.

sn55.31:3 Furthermore, a noble disciple has experiential confidence in the Saṅgha … This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.

sn55.31:4 Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

4. Overflowing Merit

Overflowing Merit (2nd)

sn55.32:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha …

sn55.32:2 the teaching … the Saṅgha …

sn55.32:3 Furthermore, a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

4. Overflowing Merit

Overflowing Merit (3rd)

sn55.33:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha …

sn55.33:2 the teaching … the Saṅgha …

sn55.33:3 Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

4. Overflowing Merit

Footprints of the Angels (1st)

sn55.34:1 At Sāvatthī. “Mendicants, these four footprints of the angels are in order to purify unpurified beings and cleanse unclean beings.

sn55.34:2 What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first footprint of the angels in order to purify unpurified beings and cleanse unclean beings.

sn55.34:3 Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

sn55.34:4 Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth footprint of the angels in order to purify unpurified beings and cleanse unclean beings. These four footprints of the angels are in order to purify unpurified beings and cleanse unclean beings.”

4. Overflowing Merit

Footprints of the Angels (2nd)

sn55.35:1 “Mendicants, these four footprints of the angels are in order to purify unpurified beings and cleanse unclean beings.

sn55.35:2 What four? Firstly, a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ Then they reflect: ‘What now is the footprint of the angels?’ They understand: ‘I hear that these days the angels consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the angels.’ This is the first footprint of the angels in order to purify unpurified beings and cleanse unclean beings.

sn55.35:3 Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha …

sn55.35:4 Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Then they reflect: ‘What now is the footprint of the angels?’ They understand: ‘I hear that these days the angels consider non-harming to be supreme. But I don’t hurt any creature firm or frail. I definitely live in possession of a footprint of the angels.’ This is the fourth footprint of the angels in order to purify unpurified beings and cleanse unclean beings. These four footprints of the angels are in order to purify unpurified beings and cleanse unclean beings.”

4. Overflowing Merit

In Common With the Angels

sn55.36:1 “Mendicants, when someone possesses four things the angels are pleased and speak of what they have in common. What four? Firstly, a noble disciple possesses experiential confidence in the Buddha … There are angels who possess experiential confidence in the Buddha. They think: ‘That noble disciple possesses the same kind of experiential confidence in the Buddha that we do, so they will come into the presence of the angels.’

sn55.36:2 Furthermore, a noble disciple possesses experiential confidence in the teaching … the Saṅgha … And they possess the ethical conduct loved by the noble ones … leading to immersion. There are angels who possess the ethical conduct loved by the noble ones. They think: ‘That noble disciple possesses the same kind of ethical conduct loved by the noble ones that we do, so they will come into the presence of the angels.’ When someone possesses four things the angels are pleased and speak of what they have in common.”

4. Overflowing Merit

With Mahānāma

sn55.37:1 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:

sn55.37:2 “Sir, how is a lay follower defined?” “Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

sn55.37:3 “But how is an ethical lay follower defined?” “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor, they’re considered to be an ethical lay follower.”

sn55.37:4 “But how is a faithful lay follower defined?” “It’s when a lay follower has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ Then they’re considered to be a faithful lay follower.”