The stream-enterer is characterized by a stock formula repeated many times in the Sotāpattisaṃyutta and elsewhere in the Nikāyas. He or she is “no longer bound to the nether world (avinipā̄tadhamma),” incapable of taking rebirth in any of the lower realms of existence—the hells, the animal realm, or the domain of ghosts; “fixed in destiny” (niyata), bound to reach liberation without regression after seven lives at most, all lived either in the human world or in a celestial realm; and “with enlightenment as destination” (sambodhiparā̄yana), bound to attain full knowledge of the Four Noble Truths culminating in the destruction of the taints.
The Buddha calls the four factors of stream-entry “the mirror of the Dhamma,” for reflection on them can enable the disciple to determine whether he or she is a stream-enterer (55:8). He also calls them “streams of merit, streams of the wholesome, nutriments of happiness” (55:31, 41) and “divine tracks of the devas for the purification of beings” (55:34, 35). The four factors of stream-entry lead to a celestial rebirth (55:18, 36), but whether the disciple is reborn in heaven or in the human world, the factors bring long life, beauty, happiness, and dominion (55:30). They also still the fear of death, for a noble disciple who possesses these four factors has escaped the prospect of rebirth into a bad destination (55:14, 15). Thus, when ill, a stream-enterer can be consoled by being reminded that he or she possesses the four factors, as Ānanda comforts the householder Anāthapiṇḍika (55:27). The controversial discourse on Sarakāni (in two versions, 55:24, 25) tells the story of a Sakyan noble who had been fond of drinking yet was declared by the Buddha a stream-enterer after his death. When this announcement drew a storm of protest from the Sakyans, the Buddha explained that Sarakāni had completed the training before his death and thus had died a stream-enterer.
Several suttas in this saṃyutta present alternatives to the fourth item in the list. On two occasions, in place of “the virtues dear to the noble ones,” generosity is cited as the fourth factor of stream-entry (55:6, 39); twice it is cited as the fourth stream of merit (55:32, 42). Two texts cite “wisdom directed to arising and passing away,” i.e., the wisdom of insight into impermanence, as the fourth stream of merit (55:33, 43). Thus, by collating the lists and taking the common core of the first three items to exemplify faith, we arrive at four central qualities of a stream-enterer: faith, virtue, generosity, and wisdom (saddh̄, sı̄la, cāga, paññ̄), elsewhere mentioned together as the marks of a sappurisa, a superior person.
Possessing the four factors of stream-entry is not the end of the road for the noble disciple, but only a way station towards the final goal. They “lead to the destruction of the taints” (55:38), and one endowed with them “slants, slopes, and inclines to Nibbāna” (55:22). However, though the stream-enterer is bound to win final realization, the Buddha urges such disciples not to become complacent but to hasten their progress by diligence (55:20). To a critically ill youth who has already reached stream-entry, he teaches six contemplations that “partake of true knowledge” by practising which the youth dies as a nonreturner (55:3). He even instructs one lay follower how to guide another on his deathbed so as to lead him all the way to arahantship (55:54).
The other tetrad consists of the four factors for stream-entry, that is, for attainment of stream-entry. These are: association with superior persons, hearing the true Dhamma, careful attention, and practice in accordance with the Dhamma (55:5, 50). These qualities lead not only to stream-entry but to all the fruits of the path. They also bring to fulfilment the various potentialities of wisdom (55:55–74).
56. Saccasaṃyutta
The final saṃyutta of the Mahāvagga is devoted to the truths discovered by the Buddha on the night of his enlightenment and placed by him at the core of his teaching. These, of course, are the Four Noble Truths, and thus this chapter on the truths makes a fitting conclusion to the entire Saṃyutta Nikāya. The Four Noble Truths were first announced in the Dhammacakkappavattana Sutta, the first discourse at Bārāṇası̄. Accordingly we find this sutta in the midst of this collection, tucked away almost inconspicuously (56:11), but with its importance signalled by the applause of the devas resounding throughout the ten thousandfold world system.
To highlight their significance, the Saccasaṃyutta casts the Four Noble Truths against a universal background. They are not merely particular pronouncements of doctrine peculiar to one historical spiritual teacher known as the Buddha, but the content of realization for all who arrive at liberating truth, whether past, present, or future (56:3, 4). The Buddha is called the Perfectly Enlightened One just because he has awakened to these truths (56:23); even more, all the Buddhas of the past, present, and future become fully enlightened by awakening to these truths (56:24). The truths are described as noble (ariya) because they are actual, unerring, not otherwise (56:27), and because they are taught by the supreme noble one, the Buddha (56:28). They might also be called noble because they are the truths understood by the noble ones, from the stream-enterer upwards, and because their realization confers noble stature.
The reason sentient beings roam and wander in saṃsāra is because they have not understood and penetrated the Four Noble Truths (56:21). Ignorant of the truths, they go from one existence to the next like a stick thrown into the air, falling now on its tip, now on its butt (56:33). At the base of the causal genesis of suffering is ignorance (avijj̄), as is shown by the chain of dependent origination, and ignorance consists just in unaware-ness of the Four Noble Truths (56:17). Its antidote is knowledge (vijj̄), which accordingly is just knowledge of the four truths (56:18). But the world cannot find the way to liberation on its own. Before the arising of a Buddha the world is enveloped in thick spiritual darkness, as the cosmos is enveloped in physical darkness before the sun and moon are formed. The task of a Buddha is to discover the Four Noble Truths and teach them to the world. His doing so is “the manifestation of great light and radiance” (56:38).
The things the Buddha knows but does not disclose are many, like the leaves in a siṃsapā forest; the things he discloses are few, like the leaves in his hand. These few things are all comprised in the Four Noble Truths. They are taught because they are beneficial, pertain to the fundamentals of the holy life, and lead to enlightenment and Nibbāna (56:31). For the same reason the monks are to think thoughts connected with the truths and confine their conversation to talk about the truths (56:8–10).
The first penetration of the Four Noble Truths occurs with the breakthrough to the Dhamma, which marks the attainment of stream-entry. To make this breakthrough is extremely difficult, more so even than piercing with an arrow the tip of a hair split into seven strands (56:45). But this achievement is a matter of the utmost urgency, for without making the breakthrough it is impossible to put an end to suffering (56:44). Hence the Buddha again and again urges his disciples to “arouse extraordinary desire” and “make an extraordinary effort” to make the breakthrough to the truths (56:34).
Once the disciple makes the breakthrough and sees the truths, more work still lies ahead, for each of the truths imposes a task (kicca), and after entering the path the disciple must fulfil these tasks in order to win the final fruit. The Buddha discovered these tasks along with his enlightenment and announced them already in the first sermon (56:11). They are also discovered and declared by all Tathāgatas (56:12). The truth of suffering, which ultimately consists of the five aggregates and the six internal sense bases (56:13, 14), should be fully understood (pariññeyya). The truth of its origin, craving, should be abandoned (pah̄tabba). The truth of cessation, Nibbāna, should be realized (sacchik̄tabba). And the truth of the way, the Noble Eightfold Path, should be developed (bh̄vetabba). Developing the path brings to completion all four tasks, at which point the disciple becomes an arahant who can sound the lion’s roar of liberation, “What had to be done has been done.” What had to be done is precisely the fulfilment of these four tasks.
The Saccasaṃyutta ends with several long repetition s
eries. In vagga VI, 56:49–60 illustrate, with twelve similes, the magnitude of what has been achieved by one who has made the breakthrough to the truths. Vaggas VII–X pile up sutta upon sutta to illustrate the dire consequences of not seeing the truths. Vaggas XI–XII show how sentient beings migrate among the five destinations, going mostly from the higher realms to the lower ones, because they have not seen the truths. Thus the Saṃyutta Nikāya ends with this stark revelation of the pernicious nature of saṃsāra, and with an urgent call to make an end to suffering by understanding, with direct vision, the Four Noble Truths which the Buddha himself discovered on the night of his enlightenment and left as his message to the world.
[1] PART V: The Great Book (Mahāvagga)
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One
Chapter I
45 Maggasaṃyutta
Connected Discourses on the Path
I. IGNORANCE
1 (1) Ignorance
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along.1 For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.
“Bhikkhus, true knowledge is the forerunner in the entry upon wholesome states, with a sense of shame and fear of wrongdoing following along.2 [2] For a wise person who has arrived at true knowledge, right view springs up. For one of right view, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.”3
2 (2) Half the Holy Life
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Nāgaraka.4 Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and said to him:
“Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.”5
“Not so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.6
“And how, Ānanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release.7 He develops right intention … right speech ... right action ... right livelihood … right effort … right mindfulness … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, Ānanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path. [3]
“By the following method too, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ānanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship.”
3 (3) Sāriputta
At Sāvatthı̄. Then the Venerable Sāriputta approached the Blessed One ... and said to him:
“Venerable sir, this is the entire holy life, that is, good friendship, good companionship, good comradeship.”8
“Good, good, Sāriputta! This is the entire holy life, Sāriputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
“And how, Sāriputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?”
(The rest as in the preceding sutta.) [4]
4 (4) The Brahmin
At Sāvatthı̄. Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. The Venerable Ānanda saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares.9 The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: “Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!”10
Then, when the Venerable Ānanda had walked for alms in Sāvatthı̄ and returned from his alms round, after his meal he approached the Blessed One, [5] paid homage to him, sat down to one side, and said to him:
“Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Sāvatthı̄ for alms. I saw the brahmin Jāṇussoṇi departing from Sāvatthı̄ in an all-white chariot drawn by mares…. People, having seen this, said: ‘Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!’ Is it possible, venerable sir, to point out a divine vehicle in this Dhamma and Discipline?”
“It is possible, Ānanda,” the Blessed One said. “This is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’
“Right view, Ānanda, when developed and cultivated, has as its final goal the removal of lust, the removal of hatred, the removal of delusion. Right intention … Right concentration, when developed and cultivated, [6] has as its final goal the removal of lust, the removal of hatred, the removal of delusion.
“In this way, Ānanda, it may be understood how this is a designation for this Noble Eightfold Path: ‘the divine vehicle’ and ‘the vehicle of Dhamma’ and ‘the unsurpassed victory in battle.’”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“Its qualities of faith and wisdom
Are always yoked evenly together.11
Shame is its pole, mind its yoke-tie,
Mindfulness the watchful charioteer.
“The chariot’s ornament is virtue,
Its axle jh̄na,12 energy its wheels;
Equanimity keeps the burden balanced,
Desirelessness serves as upholstery.
“Good will, harmlessness, and seclusion:
These are the chariot’s weaponry,
Forbearance its armour and shield,13
As it rolls towards security from bondage.
“This divine vehicle unsurpassed
Originates from within oneself.14
The wise depart from the world in it,
Inevitably winning the victory.”
5 (5) For What Purpose?
At Sāvatthı̄. Then a number of bhikkhus approached the Blessed One…. Sitting to one side, those bhikkhus said to the Blessed One:
“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends,
is the holy life lived under the ascetic Gotama?’ When we are asked thus, venerable sir, we answer those wanderers thus: ‘It is, friends, for the full understanding of suffering that the holy life is lived under the Blessed One.’ We hope, venerable sir, that when we answer thus we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; [7] that we explain in accordance with the Dhamma, and that no reasonable consequence of our assertion gives ground for criticism.”
“Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.
“If, bhikkhus, wanderers of other sects ask you: ‘But, friends, is there a path, is there a way for the full understanding of this suffering? ’—being asked thus, you should answer them thus: ‘There is a path, friends, there is a way for the full understanding of this suffering.’
The Connected Discourses of the Buddha Page 165
