1 (1) Wheel-Turning Monarch

At Sāvatthi. There the Blessed One said this:

“Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world, in the company of the devas of the Tāvatiṃsa realm, and there in the Nandana Grove, accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five cords of celestial sensual pleasure, still, as he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of misery, the bad destinations, the nether world. Although, Bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. “What are the four? Here, Bhikkhus, the noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

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

“He possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’

“He possesses the virtues dear to the noble ones—unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration.

“He possesses these four things. And, Bhikkhus, between the obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four things.”

2 (2) Grounded

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

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

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

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

“Those who possess faith and virtue, Confidence and vision of the Dhamma, In time arrive at the happiness Grounded upon the holy life.”

3 (3) DIghāvu

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

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

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

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

“Therefore, DIghāvu, you should train yourself thus: ‘I will be one who possesses confirmed confidence in the Buddha thus: “The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.” I will be one who possesses confirmed confidence in the Dhamma … in the Saṅgha.… I will be one who possesses the virtues dear to the noble ones, unbroken … leading to concentration.’ It is in such a way that you should train yourself.”

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

“Therefore, DIghāvu, established upon these four factors of stream-entry, you should develop further six things that partake of true knowledge. Here, DIghāvu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. It is in such a way that you should train yourself.”

“Venerable sir, as to these six things that partake of true knowledge that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurs to me: ‘After I am gone, may this householder Jotika not fall into distress.’”

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

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

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

“Bhikkhus, the lay follower DIghāvu was wise. He practised in accordance with the Dhamma and did not trouble me on account of the Dhamma. Bhikkhus, with the utter destruction of the five lower fetters the lay follower DIghāvu has become one of spontaneous birth, due to attain Nibbāna there without returning from that world.”

4 (4) Sāriputta (1)

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

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

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

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

5 (5) Sāriputta (2)

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

“Sāriputta, this is said: ‘A factor for stream-entry, a factor for stream-entry.’ What now, Sāriputta, is a factor for stream-entry?” “Association with superior persons, venerable sir, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.”

“Good, good, Sāriputta! Association with superior persons, Sāriputta, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. Careful attention is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.

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

“This Noble Eightfold Path, venerable sir, is the stream; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

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

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

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

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

6 (6) The Chamberlains

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

Now on that occasion the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard: “A number of Bhikkhus, it is said, are making a robe for the Blessed One, thinking that after the three months, with his robe completed, the Blessed One will set out on tour.”

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

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

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

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

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

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

“Therefore, chamberlains, the household life is confinement, a path of dust. The going forth is like the open air. It is enough for you, chamberlains, to be diligent.”

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

“But what, chamberlains, is that other confinement to which you are subject, which is even more confining and considered more confining than the former one?”

“Here, venerable sir, when King Pasenadi of Kosala wants to make an excursion to his pleasure garden, after we have prepared his riding elephants we have to place the king’s dear and beloved wives on their seats, one in front and one behind. Now, venerable sir, the scent of those ladies is just like that of a perfumed casket briefly opened; so it is with the royal ladies wearing scent. Also, venerable sir, the bodily touch of those ladies is just like that of a tuft of cotton wool or kapok; so it is with the royal ladies so delicately nurtured. Now on that occasion, venerable sir, the elephants must be guarded, and those ladies must be guarded, and we ourselves must be guarded, yet we do not recall giving rise to an evil state of mind in regard to those ladies. This, venerable sir, is that other confinement to which we are subject, which is even more confining and considered more confining than the former one.”

“Therefore, chamberlains, the household life is confinement, a path of dust. The going forth is like the open air. It is enough for you, chamberlains, to be diligent. The noble disciple, chamberlains, who possesses four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

“What four? Here, chamberlains, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. A noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.

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

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

7 (7) The People of Bamboo Gate

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

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

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

“I will teach you, householders, a Dhamma exposition applicable to oneself. Listen to that and attend closely, I will speak.”

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

“What, householders, is the Dhamma exposition applicable to oneself? Here, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to live … and am averse to suffering, if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another—of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering—that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from the destruction of life, exhorts others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from taking what is not given, exhorts others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from false speech, exhorts others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either.…’ Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either.…’ Thus this verbal conduct of his is purified in three respects.

“Again, householders, a noble disciple reflects thus: ‘If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?’ Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects.

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

“When, householders, the noble disciple possesses these seven good qualities and these four desirable states, if he wishes he could by himself declare of himself: ‘I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.’”

When this was said, the brahmin householders of Bamboo Gate said: “Magnificent, Master Gotama!… We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let the Blessed One remember us as lay followers who have gone for refuge for life.”

8 (8) The Brick Hall (1)

Thus have I heard. On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“Venerable sir, the Bhikkhu named Sāḷha has died. What is his destination, what is his future bourn? The Bhikkhunī named Nandā has died. What is her destination, what is her future bourn? The male lay follower named Sudatta has died. What is his destination, what is his future bourn? The female lay follower named Sujātā has died. What is her destination, what is her future bourn?”

“Ānanda, the Bhikkhu Sāḷha who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge. The Bhikkhunī Nandā who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbāna there without returning from that world. The male lay follower Sudatta who has died had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become a once-returner who, after coming back to this world only one more time, will make an end to suffering. The female lay follower Sujātā who has died had, with the utter destruction of three fetters, become a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination.

“It is not surprising, Ānanda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathāgata. Therefore, Ānanda, I will teach you a Dhamma exposition called the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: ‘I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.’

“And what, Ānanda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare thus of himself? Here, Ānanda, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration.

“This, Ānanda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: ‘I am one finished with hell.… I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.’”

9 (9) The Brick Hall (2)

Sitting to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, the Bhikkhu named Asoka has died. What is his destination, what is his future bourn? The Bhikkhunī named Asokā has died. What is her destination, what is her future bourn? The male lay follower named Asoka has died. What is his destination, what is his future bourn? The female lay follower named Asokā has died. What is her destination, what is her

future bourn?”

“Ānanda, the Bhikkhu Asoka who has died, by the destruction of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.… (all the rest as in the preceding sutta) …

“This, Ānanda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: ‘I am one finished with hell.… I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.’”

10 (10) The Brick Hall (3)

Sitting to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, the male lay follower named Kakkaṭa has died in Ñātika. What is his destination, what is his future bourn? The male lay follower named Kāḷiṅga … Nikata … Kaṭissaha … Tuṭṭha … Santuṭṭha … Bhadda … Subhadda has died in Ñātika.

What is his destination, what is his future bourn?”

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

“The more than fifty male lay followers who have died in Ñātika had, with the utter destruction of the five lower fetters, become of spontaneous birth, due to attain Nibbāna there without returning from that world. The male lay followers exceeding ninety who have died in Ñātika had, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, become once-returners who, after coming back to this world only one more time, will make an end to suffering. The five hundred and six male lay followers who have died in Ñātika had, with the utter destruction of three fetters, become streamenterers, no more bound to the nether world, fixed in destiny, with enlightenment as their destination.

“It is not surprising, Ānanda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathāgata. Therefore, Ānanda, I will teach you a Dhamma exposition called the mirror of the Dhamma.…

“And what, Ānanda, is that Dhamma exposition, the mirror of the Dhamma…?”

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