This month’s selections will be on the topic of Gods.
Vimāna Vatthu
Vv 4.10 Ucchu Sutta:
Sugar Cane Mansion
Moggallana Bhante:
Devata:
https://suttafriends.org/sutta/vv4-10/
Vimāna Vatthu
Vv 4.10 Ucchu Sutta:
Sugar Cane Mansion
Moggallana Bhante:
Devata, you shine like the sun which illuminates the sky and the earth. You shine like a great Brahma who shines brighter than Sakka and the Tavatimsa devas. You surpass others with your beauty, fame, and power.
Devata, you are wearing blue lotus garlands, your skin is the color of gold, and you are adorned with beautiful gowns. Now that you are worshiping me, I ask you: who are you?
What kind of meritorious action did you do in the past? Did you practice generosity well, or follow precepts? How were you born in this heaven? I ask you about the action that gave this result.
Devata:
Bhante, in this village where we are now, you came to our house on your almsround. I was pleased to see you. I offered you a small piece of sugar-cane with a delighted heart.
Later, when my mother-in-law came home, she asked me, “Daughter-in-law, where did you put my sugar-cane?” and I told her, “I neither threw it away nor ate it. I offered it to a peaceful monk.” My mother-in-law got very angry. Scolding me, she said, “Hey! Are you the owner of this house or am I? Who makes the decisions here?” She hit me with a stone and I died instantly. I was reborn as a devata in this heaven.
That was the meritorious action I did to enjoy this divine happiness surrounded by gods. The god Sakka protects the Tavatimsa Heaven and the Tavatimsa devas protect me. The result of the offering of a small sugar-cane was not small. It bore great fruit. I enjoy happiness in the heavenly Nandana Park like the god Sakka.
Bhante, you are very compassionate and wise. I came here to ask about your well-being and to worship you. I have received all these wonderful things having offered a small piece of sugar-cane to you with a mind of faith and a joyful heart.
https://suttafriends.org/sutta/vv4-10/
Buddha Dhamma Talks & Quotes
Photo
TO BE THE KNOWING
In Dhamma practice we are learning how to learn from experience.
The all-pervasiveness of impermanence,
the chronic instability of phenomena
the coreless flow without owner or need for one:
these words are not profound philosophical concepts to be pondered.
They are just inadequate attempts to turn our attention to the
way things are, always have been, and always will be.
Words are not so much fingers pointing to the moon as flat
noses pointing at the ill-lit space we're standing in.
So, what to do?
Turn on the lights. Turn down the volume on the inner noise.
look with the wonder of a child at the zoo for the first time.
Enjoy this opportunity to be a listener, a learner, to be
the knowing.
Ajahn Jayasāro
27/12/25
In Dhamma practice we are learning how to learn from experience.
The all-pervasiveness of impermanence,
the chronic instability of phenomena
the coreless flow without owner or need for one:
these words are not profound philosophical concepts to be pondered.
They are just inadequate attempts to turn our attention to the
way things are, always have been, and always will be.
Words are not so much fingers pointing to the moon as flat
noses pointing at the ill-lit space we're standing in.
So, what to do?
Turn on the lights. Turn down the volume on the inner noise.
look with the wonder of a child at the zoo for the first time.
Enjoy this opportunity to be a listener, a learner, to be
the knowing.
Ajahn Jayasāro
27/12/25
Buddha Dhamma Talks & Quotes
Photo
Accumulating Kamma
Everything counts. Nothing is lost. Take care of the small and insignificant, because, ultimately, nothing is small and insignificant. If anything matters, everything matters.
The Dhammapada puts it like this;
Do not think lightly of creating bad kamma,
supposing, “It will be of no consequence”. Just
as a water-jar is filled by falling drops of water,
so also, by accumulating it little by little, the
fool is filled up with bad kamma.
Do not think lightly of creating good kamma,
supposing, “It will be of no consequence”. Just
as a water-jar is filled by falling drops of water,
so also, by accumulating it little by little, the
wise person is filled up with good kamma.
(Verses 121-122)
Ajahn Jayasāro
30/12/25
Everything counts. Nothing is lost. Take care of the small and insignificant, because, ultimately, nothing is small and insignificant. If anything matters, everything matters.
The Dhammapada puts it like this;
Do not think lightly of creating bad kamma,
supposing, “It will be of no consequence”. Just
as a water-jar is filled by falling drops of water,
so also, by accumulating it little by little, the
fool is filled up with bad kamma.
Do not think lightly of creating good kamma,
supposing, “It will be of no consequence”. Just
as a water-jar is filled by falling drops of water,
so also, by accumulating it little by little, the
wise person is filled up with good kamma.
(Verses 121-122)
Ajahn Jayasāro
30/12/25
As we begin the New Year, may we reflect as the Buddha taught: form, feeling, perception, formations, and consciousness are impermanent and not-self. When we loosen our clinging to what changes, suffering softens. May this year be one of clear seeing, gentle letting go, and the quiet freedom that arises from wisdom.
Have a HAPPY New Year!🙏
Have a HAPPY New Year!🙏
Dhammapada 13 Loka Vagga:
The World (167-178)
178. Better than sole dominance
over the earth,
going to heaven,
or lordship over all the worlds
is the fruit of stream entry.
The World (167-178)
178. Better than sole dominance
over the earth,
going to heaven,
or lordship over all the worlds
is the fruit of stream entry.
So, another new year, and I would like to offer my best wishes and blessings to everyone for this new year.
Of course, needless to say, the world’s an absolute mess. But it's always been this way. When was it not like this? So yes, we do what we can do. And I would like to suggest that you have very clear goals in your life - whether they’re career goals, worldly goals, or spiritual goals - and having small, very modest, measurable goals throughout the year to give you that sense of confidence and uplift. And not making the goal too far ahead in the future. This is true, both for goals in the world and spiritual goals.
Spiritual goals - how would that work out? My suggestion would be to take some defilement, take some negative quality within you - say, anger, jealousy, or something like that - with the understanding that’s not who you are. It’s just a habit, just something you’ve accumulated, and something that you can do something about. And so, make this coming year a year when you put some consistent effort into reducing the amount of that negative quality like anger or jealousy.
And at the same time, choose a particular virtue - whether it’s mindfulness, or kindness, generosity, patience, and so on - and put some systematic, consistent effort into cultivating that. This is the year of that virtue for you. And keep tabs on it. Notice if you are noticing some changes within you - small, incremental changes, not big ‘wow’ changes. These are realizable, practical, and will have wonderful effects on your general mental health and a sense of well-being.
And having projects for yourself, and projects for others - trying to, doing something good and kind for the people around you every day. Something that at the end of the day you can feel proud of. And you can say: yes, that was a good thing I did today.
So, we have to come to terms with this world we live in, and not let our minds be carried away on that stream of anxiety and aversion, and so on. That opportunity to follow that stream is always there, but you don't have to follow it. We have a certain choice here. And the more that we follow the Buddha’s teachings, integrate them into our lives, the more capacity we have to create a better world for ourselves - maybe not the world that you see on your screens, but your own world of you, and your family, and your friends, and community. And doing the best we can in an imperfect world.
But the important thing is to come to terms with: “It's like this. Right now, it’s not any other way than this. But it’s changing.” And when we come to peace with the way things are - right now - then we can move forward with wisdom and creativity. So it’s not a passive acceptance of “Oh, we can't do anything about this right now.” But it’s the recognition that when your mind is calm and acceptance of how things are right now, then you can see: yes, what exactly you can do something about, and how to do it.
So I wish you all the best, in your health, and your relationships, and your family and your community. May you grow and prosper both in the worldly and the spiritual realms in this coming year.
~ Ajahn Jayasāro
Of course, needless to say, the world’s an absolute mess. But it's always been this way. When was it not like this? So yes, we do what we can do. And I would like to suggest that you have very clear goals in your life - whether they’re career goals, worldly goals, or spiritual goals - and having small, very modest, measurable goals throughout the year to give you that sense of confidence and uplift. And not making the goal too far ahead in the future. This is true, both for goals in the world and spiritual goals.
Spiritual goals - how would that work out? My suggestion would be to take some defilement, take some negative quality within you - say, anger, jealousy, or something like that - with the understanding that’s not who you are. It’s just a habit, just something you’ve accumulated, and something that you can do something about. And so, make this coming year a year when you put some consistent effort into reducing the amount of that negative quality like anger or jealousy.
And at the same time, choose a particular virtue - whether it’s mindfulness, or kindness, generosity, patience, and so on - and put some systematic, consistent effort into cultivating that. This is the year of that virtue for you. And keep tabs on it. Notice if you are noticing some changes within you - small, incremental changes, not big ‘wow’ changes. These are realizable, practical, and will have wonderful effects on your general mental health and a sense of well-being.
And having projects for yourself, and projects for others - trying to, doing something good and kind for the people around you every day. Something that at the end of the day you can feel proud of. And you can say: yes, that was a good thing I did today.
So, we have to come to terms with this world we live in, and not let our minds be carried away on that stream of anxiety and aversion, and so on. That opportunity to follow that stream is always there, but you don't have to follow it. We have a certain choice here. And the more that we follow the Buddha’s teachings, integrate them into our lives, the more capacity we have to create a better world for ourselves - maybe not the world that you see on your screens, but your own world of you, and your family, and your friends, and community. And doing the best we can in an imperfect world.
But the important thing is to come to terms with: “It's like this. Right now, it’s not any other way than this. But it’s changing.” And when we come to peace with the way things are - right now - then we can move forward with wisdom and creativity. So it’s not a passive acceptance of “Oh, we can't do anything about this right now.” But it’s the recognition that when your mind is calm and acceptance of how things are right now, then you can see: yes, what exactly you can do something about, and how to do it.
So I wish you all the best, in your health, and your relationships, and your family and your community. May you grow and prosper both in the worldly and the spiritual realms in this coming year.
~ Ajahn Jayasāro
Topic of Stream Entry, the first stage of enlightenment.
Aṅguttara Nikāya
AN 6.97 Ānisaṁsasutta:
Benefit
“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six?
You’re bound for the true teaching.
You’re not liable to decline.
You suffer only for a limited period.
You have unshared knowledge.
You’ve clearly seen causes
and the phenomena that arise from causes.
These are the six benefits of realizing the fruit of stream-entry.”
https://suttacentral.net/an6.97/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Aṅguttara Nikāya
AN 6.97 Ānisaṁsasutta:
Benefit
“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six?
You’re bound for the true teaching.
You’re not liable to decline.
You suffer only for a limited period.
You have unshared knowledge.
You’ve clearly seen causes
and the phenomena that arise from causes.
These are the six benefits of realizing the fruit of stream-entry.”
https://suttacentral.net/an6.97/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Topic of Stream Entry, the first stage of enlightenment.
Khuddakapāṭha 6 Ratana Sutta
Treasures
…Those who have seen clearly the noble truths
well-taught by the one deeply discerning—
regardless of what [later] might make them heedless—
will come to no eighth state of becoming.3
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.
At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to habits & practices.4
One is completely released
from the four states of deprivation,5
and incapable of committing
the six great wrongs.6
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.…
____________________________________
3. The person who has reached this stage in the practice will be reborn at most seven more times.
4. These three qualities are the fetters abandoned when one gains one’s first glimpse of unbinding at stream-entry (the moment when one enters the stream to full awakening).
5. Four states of deprivation: rebirth as an animal, a hungry ghost, an angry demon, or a denizen of hell. In the Buddhist cosmology, none of these states is eternal.
6. According to the commentary, the six great wrongs are: murdering one’s mother, murdering one’s father, murdering an arahant (fully awakened individual), wounding a Buddha, causing a schism in the Saṅgha, or choosing anyone other than a Buddha as one’s foremost teacher. The first five are listed in AN 5:129 as leading immediately to hell after death.
https://www.dhammatalks.org/suttas/KN/Khp/khp6.html
Khuddakapāṭha 6 Ratana Sutta
Treasures
…Those who have seen clearly the noble truths
well-taught by the one deeply discerning—
regardless of what [later] might make them heedless—
will come to no eighth state of becoming.3
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.
At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to habits & practices.4
One is completely released
from the four states of deprivation,5
and incapable of committing
the six great wrongs.6
This, too, is an exquisite treasure in the Saṅgha.
By this truth may there be well-being.…
____________________________________
3. The person who has reached this stage in the practice will be reborn at most seven more times.
4. These three qualities are the fetters abandoned when one gains one’s first glimpse of unbinding at stream-entry (the moment when one enters the stream to full awakening).
5. Four states of deprivation: rebirth as an animal, a hungry ghost, an angry demon, or a denizen of hell. In the Buddhist cosmology, none of these states is eternal.
6. According to the commentary, the six great wrongs are: murdering one’s mother, murdering one’s father, murdering an arahant (fully awakened individual), wounding a Buddha, causing a schism in the Saṅgha, or choosing anyone other than a Buddha as one’s foremost teacher. The first five are listed in AN 5:129 as leading immediately to hell after death.
https://www.dhammatalks.org/suttas/KN/Khp/khp6.html
Topic of Stream Entry, the firs stage of enlightenment.
Saṁyutta Nikāya 55.38 Vassasutta:
Rain
“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”SN 55.38 Vassasutta: Rain
“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”
https://suttacentral.net/sn55.38/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Saṁyutta Nikāya 55.38 Vassasutta:
Rain
“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”SN 55.38 Vassasutta: Rain
“Mendicants, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”
https://suttacentral.net/sn55.38/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Topic of Stream Entry
Saṁyutta Nikāya 55.44 Aḍḍha Sutta
“Monks, a noble disciple who has four things is said to be rich, prosperous, and wealthy.
“What four? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… and he has the virtue loved by the noble ones… leading to concentration. A noble disciple who has these four things is said to be rich, prosperous, and wealthy.”
https://suttafriends.org/sutta/sn55-44/
Saṁyutta Nikāya 55.44 Aḍḍha Sutta
“Monks, a noble disciple who has four things is said to be rich, prosperous, and wealthy.
“What four? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… and he has the virtue loved by the noble ones… leading to concentration. A noble disciple who has these four things is said to be rich, prosperous, and wealthy.”
https://suttafriends.org/sutta/sn55-44/
🧘🏻♀️🧘🏻𝟏-𝐃𝐡𝐚𝐦𝐦𝐚 𝐖𝐨𝐫𝐤𝐬𝐡𝐨𝐩 𝐛𝐲 𝐀𝐣𝐚𝐡𝐧 𝐁𝐫𝐚𝐡𝐦𝐚𝐥𝐢
“𝑀𝑦 𝐹𝑎𝑣𝑜𝑢𝑟𝑖𝑡𝑒 𝑇𝑒𝑎𝑐ℎ𝑖𝑛𝑔𝑠 & 𝑆𝑡𝑜𝑟𝑖𝑒𝑠 𝑓𝑟𝑜𝑚 𝑡ℎ𝑒 𝑉𝑖𝑛𝑎𝑦𝑎 𝑃𝑖𝑡𝑎𝑘a”
𝐁𝐅 𝐘𝐨𝐮𝐓𝐮𝐛𝐞:https://youtu.be/atfUfRXAOro or https://youtube.com/buddhistfellowshipsg/
𝐀𝐣𝐚𝐡𝐧 𝐁𝐫𝐚𝐡𝐦𝐚̄𝐥𝐢 was born in Norway in 1964. He first became interested in Buddhism and meditation in his early 20s, while on a visit to Japan. After hearing teachings from Ajahn Brahm, he decided to travel to Australia to train at Bodhinyana Monastery where he took full ordination in 1996, with Ajahn Brahm as his preceptor. 2025 is Ajahn Brahmāli’s 29th year as a Buddhist monk.
Ajahn Brahmāli is renowned for his excellent knowledge of the Pali language and his enthusiasm for teaching the suttas. He is also well known as a scholar of the Vinaya—the monastic rules and procedures—which he is currently translating into Finnish. Ajahn Brahmāli’s clear and insightful talks help make the Buddha’s teachings accessible to all. He is regularly invited to conduct retreats in Australia, South-East Asia, Sri Lanka, Europe and USA.
Ajahn Brahmāli has also published numerous essays on important points of Dhamma, including the legitimacy of bhikkhuni ordination, of which he is a supporter. He received an honorary doctorate degree in Buddhist Studies from Maha Chulalongkorn Rajavidyalaya University in Thailand in December 2022.
“𝑀𝑦 𝐹𝑎𝑣𝑜𝑢𝑟𝑖𝑡𝑒 𝑇𝑒𝑎𝑐ℎ𝑖𝑛𝑔𝑠 & 𝑆𝑡𝑜𝑟𝑖𝑒𝑠 𝑓𝑟𝑜𝑚 𝑡ℎ𝑒 𝑉𝑖𝑛𝑎𝑦𝑎 𝑃𝑖𝑡𝑎𝑘a”
𝐁𝐅 𝐘𝐨𝐮𝐓𝐮𝐛𝐞:https://youtu.be/atfUfRXAOro or https://youtube.com/buddhistfellowshipsg/
𝐀𝐣𝐚𝐡𝐧 𝐁𝐫𝐚𝐡𝐦𝐚̄𝐥𝐢 was born in Norway in 1964. He first became interested in Buddhism and meditation in his early 20s, while on a visit to Japan. After hearing teachings from Ajahn Brahm, he decided to travel to Australia to train at Bodhinyana Monastery where he took full ordination in 1996, with Ajahn Brahm as his preceptor. 2025 is Ajahn Brahmāli’s 29th year as a Buddhist monk.
Ajahn Brahmāli is renowned for his excellent knowledge of the Pali language and his enthusiasm for teaching the suttas. He is also well known as a scholar of the Vinaya—the monastic rules and procedures—which he is currently translating into Finnish. Ajahn Brahmāli’s clear and insightful talks help make the Buddha’s teachings accessible to all. He is regularly invited to conduct retreats in Australia, South-East Asia, Sri Lanka, Europe and USA.
Ajahn Brahmāli has also published numerous essays on important points of Dhamma, including the legitimacy of bhikkhuni ordination, of which he is a supporter. He received an honorary doctorate degree in Buddhist Studies from Maha Chulalongkorn Rajavidyalaya University in Thailand in December 2022.
Topic of Stream Entry
Saṁyutta Nikāya 55.5 Dutiyasāriputtasutta
With Sāriputta (2nd)
Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Sāriputta, they speak of a ‘factor of stream-entry’. What is a factor of stream-entry?”
“Sir, the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.”
“Good, good, Sāriputta! For the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.
Sāriputta, they speak of ‘the stream’. What is the stream?”
“Sir, the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”
“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
“Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
https://suttacentral.net/sn55.5/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Saṁyutta Nikāya 55.5 Dutiyasāriputtasutta
With Sāriputta (2nd)
Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Sāriputta, they speak of a ‘factor of stream-entry’. What is a factor of stream-entry?”
“Sir, the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.”
“Good, good, Sāriputta! For the factors of stream-entry are associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.
Sāriputta, they speak of ‘the stream’. What is the stream?”
“Sir, the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
“Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?”
“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
“Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
https://suttacentral.net/sn55.5/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Topic of Stream Entry.
Saṁyutta Nikāya
SN 55.17 Dutiya Mittāmacca Sutta:
Friends 2
“Monks, you have friends, relatives and family members who you have sympathy for. If they listen to your advice, you should establish them in the four factors of stream-entry. You should encourage them to have the four factors of stream-entry. What four?
“You should establish them and encourage them to have unshakable confidence in the Buddha…
“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with unshakable confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.
“You should establish them and encourage them to have the unshakable confidence in the Dhamma…
“You should establish them and encourage them to have the unshakable confidence in the Saṅgha…
“You should establish them and encourage them to have virtue loved by the noble ones… leading to concentration.
“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.
“Monks, you should establish your friends, relatives and family members who you have sympathy for, in these four factors of stream-entry. If they listen to your advice, you should encourage them to have these four factors of stream-entry.”
https://suttafriends.org/sutta/sn55-17/
Saṁyutta Nikāya
SN 55.17 Dutiya Mittāmacca Sutta:
Friends 2
“Monks, you have friends, relatives and family members who you have sympathy for. If they listen to your advice, you should establish them in the four factors of stream-entry. You should encourage them to have the four factors of stream-entry. What four?
“You should establish them and encourage them to have unshakable confidence in the Buddha…
“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with unshakable confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.
“You should establish them and encourage them to have the unshakable confidence in the Dhamma…
“You should establish them and encourage them to have the unshakable confidence in the Saṅgha…
“You should establish them and encourage them to have virtue loved by the noble ones… leading to concentration.
“Monks, there might be change in the four primary elements—earth, water, fire, and air—but a noble disciple with the ethical conduct loved by the noble ones would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal world, or the ghost world: this is not possible.
“Monks, you should establish your friends, relatives and family members who you have sympathy for, in these four factors of stream-entry. If they listen to your advice, you should encourage them to have these four factors of stream-entry.”
https://suttafriends.org/sutta/sn55-17/
Topic of Stream Entry
Aṅguttara Nikāya
AN 9.27 Paṭhamaverasutta:
Dangers and Threats (1st)
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
https://suttacentral.net/an9.27/en/sujato
Aṅguttara Nikāya
AN 9.27 Paṭhamaverasutta:
Dangers and Threats (1st)
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.
Anyone who steals …
Anyone who commits sexual misconduct …
Anyone who lies …
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
These are the five dangers and threats they have quelled.
What are the four factors of stream-entry that they have? It’s when 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 who wish to train, teacher of gods and humans, awakened, blessed.’
They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
And 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. These are the four factors of stream-entry that they have.
When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
https://suttacentral.net/an9.27/en/sujato
Topic of Stream Entry
Saṁyutta Nikāya 55.55 Sotāpattiphalasutta:
The Fruit of Stream-Entry
“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with good people, listening to the true teaching, proper attention, 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.”
https://suttacentral.net/sn55.55/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Saṁyutta Nikāya 55.55 Sotāpattiphalasutta:
The Fruit of Stream-Entry
“Mendicants, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry. What four? Associating with good people, listening to the true teaching, proper attention, 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.”
https://suttacentral.net/sn55.55/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Topic of Stream Entry
Dīgha Nikāya 5 Kūṭadantasutta:
With Kūṭadanta
[NOTE: The following is one of many examples of people who are directly led to stream entry by the Buddha.]
…Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence.…
https://suttacentral.net/dn5/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin
Dīgha Nikāya 5 Kūṭadantasutta:
With Kūṭadanta
[NOTE: The following is one of many examples of people who are directly led to stream entry by the Buddha.]
…Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that has a beginning has an end.”
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence.…
https://suttacentral.net/dn5/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin