Sotapanna Handbook English Version-2

Buddhawajana
Vol.02 Sotāpanna
Handbook
Buddhawajana Institution
Learning, Practicing, Spreading only the Words of the Tathagata.
Holy Appreciation Note
This book is published for Buddhist

practitioners to understand the various aspects
of the trained mind of ones who can overcome
the coming-and-going in this worldly life cycle
and be able to perform a check on the progress
of one’s practice based on the dhamma principle
of the Blessed One without having to depend on
judgment of others. This is true to the Blessed
One’s teaching that “..yourselves, being your
own refuge,…with the Dhamma as your refuge..”
My holy appreciation to the editorial
team and all who lend support for their efforts
and dedication in completing this book. May
the fruits of their efforts to help spreading the
words of the Blessed One be a condition for all
involved in the publishing of this book -be the
editorial team or its readers- to attain the eyes of
dhamma in this foreseeable future.
Venerable Ajahn Kukrit Sotthibalo

PREFACE
This book of ‘Buddhawajana - Sot panna

Handbook’ is published for reason that nowadays
there emerge numerous guidelines for evaluating
the Arayan Disciples. Most practitioners would
adhere to the guidelines as they have been
taught. Among the various guidelines, how
would a practitioner have the conidence that
they are correct guidelines in accordance with
the dhamma as taught by the Blessed One?
The Blessed One declared that three kinds

of persons rarely revealed in the world. They are
1) the Tathagata;
2) one able to teach the Tathagata-
declared Dhamma-discipline;
3) a person grateful and thankful.
This book is, hence, a compilation of the

Buddhawajana with reference to guidelines for
evaluating the attainment of Stream Entering
(or Sotāpanna) by oneself in 51 descriptions
(44 descriptions previously published with one
additional description based on subsequent
research by Abhiboono Bhikkhu of Wat Pa Don
Hai Sok, and six additional based on research by
Thawaro Bhikkhu of Watnapahpong.)
It is the objective of the editorial team

that ‘Buddhawajana - Sot panna Handbook’
shall serve as a proper guideline for Buddhist
practitioners in evaluating the attainment of
Stream-Entering that is true to the Buddhawajana.
As it is said in the Buddha dhamma: that ‘A noble
disciple, if he wishes, could by himself declare
of himself… I am a stream-enterer, no longer
bound to the nether world, ixed in destiny, with
enlightenment as my destination.’
Dhamma Group of Watnapahpong

August 2011
TABLE OF CONTENTS
1. The Mirror of the Stream-Enterer. 2

2. Who is a stream-enterer? (First Notation) 4
3. Who is a stream-enterer? (Second Notation) 7
4. A Stream-Enterer who possesses
the Noble Eightfold Path. 10
5. How to Proclaim Stream-Winning
by Yourself. 11
6. A Stream-Enterer understands
the Five Aggregates. 19
7. A Stream-Enterer understands
the Six Faculties. 20
8. Two Kinds of Stream Entering. 23
9. Fruit of Stream Entry. 25
10. The Stream-Enterer keeps the laws
of morality in full, is moderately
given to mental concentration and
to striving for insight. 27
11. Three Types of Stream-Enterers
Who Destroy The Three Fetters. 30
12. One Who Destroys the Three Fetters
and Gives up Things that Lead to
the Ill Way is a Stream-Enterer. 31
13. A Stream-Enterer Understands as
They Really are the Origin and
the Passing away of the World. 33
14. A Stream-Enterer Understands
Condition, the Origin, the Cessation
and the Way Leading to the Cessation
of Condition. (First Notation) 39
15. A Stream-Enterer Understands
Condition, the Origin, the Cessation
and the Way Leading to the Cessation
of Condition. (Second Notation) 49
16. The Forty-Four Cases of Knowledge. 63
17. The Seventy-Seven Cases of Knowledge. 79
18. Knowledge of the Principle and Knowledge
of Entailment (A Stream-Enterer). 91
19. A Stream-Enterer Has Abandoned
Perplexity in the Case of Clinging
to Aggregates. 95
20. A Stream-Enterer Has Abandoned
Perplexity in the Case of ‘Nothing
Matters’. 99
21. The Fruit of Stream-Winning. 105
22. A Stream-Enterer is Worth More Than
Being a Wheel-Turning Monarch. 106
23. There Cannot Be Alteration in a
Stream-Enterer. 108
24. Occasions that Cannot Become by a
Stream-Enterer. 110
25. Occasions that Cannot Become by
One Who Has Achieved Right View
(A Stream-Enterer). First Notation 112
(A Stream-Enterer). Second Notation 114
(A Stream-Enterer). Third Notation 116
SURROUNDING DHAMMAS
(Supporting Dhammas for a better
understanding though without direct
reference to ‘Steam-Enterer’.)
28. The Arayan Eightfold Path 120
29. How a Stream-Enterer is Called. 125
30. The Ten Fetters. 127
31. The Noble Method is to Understand
the Dependent Origination. 129
32. The Little Bit of Soil in the Fingernail. 132
33. The Achievement of Other Sects
Cannot Compare with the Achievement
of a Noble Disciple. 135
34. A Noble One with Developed Faculties. 137
35. The Difference in Understanding of
Dhamma between A Stream-Enterer
and An Arahant. 139
36. The Difference in Understanding of
Dhamma between A Stream-Enterer
and An Arahant. (Another Sutta) 143
37. The Levels of the Noble Ones who
Observe the Rules of the Training. 145
38. Seven Persons, Like Men in Water.
(The Levels of Persons Who Withdraw
from Suffering.) 150
39. All Who Die with Some Attached
Remainder are not Altogether Freed
from Hell? 155
40. A Stream-Enterer Knowing and
Seeing in these Ways. 162
41. Death at the Door of Deathless. 167
42. The Ariyan Living. 171
43. One Who Abandons Taints that
should be Abandoned by Seeing. 177
44. Right Views of Various Kinds
(According to Venerable S riputta) 181
APPENDIX
Suttas from Additional Research.
45. Factors for Stream Entry. (First Notation) 214
46. Factors for Stream Entry.
(Second Notation) 215
(Third Notation) 216
(Fourth Notation)
(The four factors of stream-entry in ten modes) 222
SURROUNDING DHAMMAS
49. The Beneit of these Four Things. 232
50. One Who is a Trainee. 236
51. Virtue Lower Than the Stream-Winning
that does not Lead to Bad Destinations. 238
2 Buddhawajana
1
The Mirror of the Stream-
Enterer
“ nanda, 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 inished with hell, inished with the
animal realm, inished with the domain of ghosts, inished
with the plane of misery, the bad destinations, the nether
world. I am a stream-enterer, no longer bound to the
nether world, ixed in destiny, with enlightenment as my
destination.’
“And what, nanda, 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, nanda, a noble disciple possesses

conirmed conidence in the Buddha…in the
Vol. 2 Sotāpanna Handbook 3
Dhamma ...in the Saṅgha .... He possesses

the virtues dear to the noble ones, unbroken,
untorn, unblemished, unmottled, freeing, praised
by the wise, ungrasped, leading to concentration.
“This, nanda, is that Dhamma

exposition, the mirror of the Dhamma, equipped
with which a noble disciple, if he wishes, could
by himself declare of himself.”
The Connected Discourses of the Buddha, A New Translation of the
Samyutta Nikaya Vol II, by Bhikkhu Bodhi, The Pali Text Society, Oxford,
2000, p.1800
4 Buddhawajana
2
Who is a stream-enterer?
(First Notation)
“Bhikkhus, a noble disciple who

possesses four things is a stream-enterer, no
longer bound to the nether world, ixed in
destiny, with enlightenment as his destination.”
“What four ?”
(1) “Here, bhikkhus, a noble disciple

possesses conirmed conidence 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.’
(2) “He possesses conirmed conidence

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.’

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, practicing 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 ield of merit for the world.’
(4) “He possesses the virtues dear to

the noble ones -unbroken, untorn, unblemished,
unmottled, freeing, praised by the wise,
ungrasped, leading to concentration.”
6 Buddhawajana
“A noble disciple, bhikkhus, who

possesses these four things is a stream-enterer,
no longer bound to the nether world, ixed in
destiny, with enlightenment as his destination.”
2000, p.1789
3
Who is a stream-enterer?
(Second Notation)
“Don’t be afraid, Mah n ma ! Don’t be

afraid, Mah n ma ! Your death will not be a bad
one, your demise will not be a bad one. A noble
disciple who possesses four things slants, slopes,
and inclines towards Nibb na.”
“What four ?”
“Here, Mah n ma,
(1) “A noble disciple possesses conirmed

conidence 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.’
8 Buddhawajana

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.’

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, practicing 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 ield of merit for the world.’
(4) “He possesses the virtues dear to

the noble ones -unbroken, untorn, unblemished,
unmottled, freeing, praised by the wise,
ungrasped, leading to concentration.”
“Suppose, Mah n ma, a tree was slanting,

sloping, and inclining towards the east. If it was
cut down at its foot, in what direction would it
fall ?”
‘In whatever direction it was slanting,

sloping, and inclining, venerable sir.’
“So too, Mah n ma, a noble disciple who

possesses these four things slants, slopes, and
inclines towards Nibb na.”
2000, p.1809
10 Buddhawajana
4
A Stream-Enterer who possesses
the Noble Eightfold Path.
“S riputta, this is said: ‘A Stream-Enterer,

a Stream-Enterer.’
“What now, S riputta, 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, S riputta ! One who

possesses this Noble Eightfold Path is a Stream-
Enterer: this venerable one of such a name and
clan.”
2000, p.1793
5
How to Proclaim Stream-
Winning by Yourself.
“Housefather, when the ivefold guilty

dread is allayed in the Ariyan disciple and
he is possessed of the four limbs of Stream-
winning, and has well seen and well penetrated
the Ariyan Method by insight.
“He may, if he so desire, himself

proclaim thus of himself:
‘I am one who has cut off the doom of

Purgatory, of rebirth in the womb of an animal,
in the realm of ghosts; cut off is the Waste, the
Ill-bourn, the Downfall. A Stream-winner am I,
one not doomed to the Downfall,assured, bound
for enlightenment.’
“Now, housefather, what is the ivefold

guilty dread that is allayed in him ?
12 Buddhawajana
(1) “It is that guilty dread, housefather,

which he who kills begets in this same visible
state, as a result of his killing; it is that guilty
dread about the life to come, which he who kills
begets; also that mental suffering and dejection
which be experiences. By abstaining from killing
he begets no guilty dread in this same visible
state nor for the life to come; he experiences no
mental suffering and dejection. Thus in him who
abstains from killing that guilty dread is allayed.

which he who takes what is not given begets in
this same visible state, as a result of his taking
what is not given; it is that guilty dread about
the life to come, which he who takes what is
not given begets; also that mental suffering and
dejection which be experiences. By abstaining
from taking what is not given he begets no guilty
dread in this same visible state nor for the life
to come; he experiences no mental suffering and
dejection. Thus in him who abstains from taking
what is not given that guilty dread is allayed.
(3) It is that guilty dread, housefather,

which he who is a wrongdoer in sexual desires
begets in this same visible state, as a result of
his being a wrongdoer in sexual desires; it is
that guilty dread about the life to come, which
he who is a wrongdoer in sexual desires begets;
also that mental suffering and dejection which
be experiences. By abstaining from being a
wrongdoer in sexual desires he begets no guilty
dread in this same visible state nor for the life
to come; he experiences no mental suffering and
dejection. Thus in him who abstains from being
a wrongdoer in sexual desires that guilty dread
is allayed.

which he who tells lies begets in this same
visible state, as a result of his telling lies; it is that
guilty dread about the life to come, which he who
tells lies begets; also that mental suffering and
dejection which be experiences. By abstaining
from telling lies he begets no guilty dread in this
same visible state nor for the life to come; he
14 Buddhawajana
experiences no mental suffering and dejection.

Thus in him who abstains from telling lies that
guilty dread is allayed.

which he who is under the inluence of liquor
fermented and distilled and so given to
negligence-the guilty dread which, as a result of
these things, he begets in this same visible state,
also about the life to come, also that mental
suffering and dejection-these are not begotten
by him who abstains from occasions (or places)
for taking liquor fermented and distilled. Thus in
him who so abstains that guilty dread is allayed.
“These are the ive guilty dreads that are

allayed.”
“And of what four limbs of stream-

winning is he possessed ?”
(1) “Herein, housefather, the Ariyan

disciple is possessed of unwavering conidence
in the Enlightened One thus: ‘That Exalted
One is arahant, a perfectly enlightened one,

perfect in knowledge and practice, a Wellfarer,
world-knower, unsurpassed trainer of men who
can be trained, Teacher of devas and mankind, a
Buddha is the Exalted One.’
(2) “He is possessed of unwavering

conidence in dhamma, thus: ‘Well proclaimed
by the Exalted One is dhamma, to be known in
this visible state, not limited to time, but of the
sort to come and see, that leads onward, to be
understood personally by the discerning ones.’
(3) “He is possessed of unwavering

conidence in the Order, thus: ‘Well faring
onward is the Exalted One’s order of disciples,
straight faring onward, faring onward by the
Method, dutifully faring onward; that is, the four
pairs of individuals, the eight individual men
-that is the Exalted One’s order of disciples, one
worthy of reverence, worthy of worship, worthy
of offerings, worthy of salutations with clasped
hands, an unsurpassed ield of merit for the world.’
16 Buddhawajana
(4) “He is possessed of the virtues

dear to the Ariyans, virtues unbroken, whole,
unspotted, giving liberty, praised by the
discerning ones, virtues untainted, conducing to
concentration of mind.
“Of these four limbs of stream-winning

be is possessed.”
“And what in him is the Ariyan Method

that is well seen and well penetrated by insight ?”
“Herein, housefather, the Ariyan disciple

thus relects: ‘This being, that is. By the arising
of this, that arises. This not being, that is not.
By the ending of this, that comes to cease.’
“That is to say: Because of ignorance, the

activities; because of the activities, conscious
being; because of conscious being, name-and-
shape; because of name-and-shape, the six
centres of sense; because of the six centres of
sense, contact; because of contact, feeling;
because of feeling, craving; because of craving,
grasping; because of grasping, becoming;

because of becoming, birth; because of birth,
decay-and-death, grief, lamentation and woe,
dejection and despair come into being. Thus is
the arising of this whole mass of ill.”
“But with the waning and utter ceasing

without remainder of ignorance, the ending of
the activities; with the ending of the activities,
the ending of conscious being; with the ending of
conscious being, the ending of name-and-shape;
with the ending of name-and-shape, the ending
of the six centres of sense; with the ending of the
six centres of sense, the ending of contact; with
the ending of contact, the ending of feeling; with
the ending of feeling, the ending of craving; with
the ending of craving, the ending of grasping;
with the ending of grasping, the ending of
becoming; with the ending of becoming, the
ending of birth; with the ending of birth, decay-
and-death, grief, lamentation and woe, dejection
and despair cease to become.”
18 Buddhawajana
“Thus is the ending of this whole mass of

ill, and this for him is the Ariyan Method well
seen, well penetrated by insight.”
“Now, housefather, since for the Ariyan

disciple these ive guilty dreads are allayed, and
he is possessed of these four limbs of stream-
winning, and for him this Ariyan Method is well
seen and well penetrated by insight.”
“He, if he so desires, himself may

proclaim of himself: ‘Destroyed is Purgatory for
me, destroyed is birth in the womb of an animal,
destroyed is the realm of ghosts, destroyed
is (rebirth in) the Waste, the Ill-bourn, the
Downfall, in Purgatory; a stream-winner am I,
one not doomed to the Downfall, one assured,
bound for enlightenment.’”
The Book of the Gradual Sayings (Anguttara-Nikaya) Vol V (The Book
of Tens and Elevens), translated by Woodward, F.L., MA, The Pali Text
Society, Oxford, 2003, p.124-126
6
A Stream-Enterer understands
the Five Aggregates.
“When, bhikkhus, a noble disciple

understands as they really are the origin and the
passing away, the gratiication, the danger, and
the escape in the case of these ive aggregates
subject to clinging,
“Bhikkhus, then he is called a noble

disciple who is a stream-enterer, no longer
enlightenment as his destination.”
The Connected Discourses Of the Buddha : A New Translation
of the Samyutta Nikaya, Volume I, by Bhikkhu Bodhi, The Pali Text Society,
Oxford, 2000, p.965
20 Buddhawajana
7
A Stream-Enterer
understands
the Six Faculties.
“Bhikkhus, there are these six faculties.”
“What six?”
“The eye faculty,

the ear faculty,
the nose faculty,
the tongue faculty,
the body faculty,
the mind faculty.”

understands as they really are the gratiication,
the danger, and the escape in the case of these six
faculties.
“Then he is called a noble disciple who is

a stream-enterer, no longer bound to the nether
world, ixed in destiny, with enlightenment as
his destination.”
2000, p.1678
8
Two Kinds of Stream Entering
A Faith-Follower
“Bhikkhus, the eye is impermanent,

changing, becoming otherwise. The ear…The
nose ... The tongue ... The body ... The mind is
impermanent, changing, becoming otherwise.”
“One who places faith in these

teachings and resolves on them thus is called
a faith-follower, one who has entered the
ixed course of rightness, entered the plane
of superior persons, transcended the plane of
the worldlings.
–“He is incapable of doing any deed by

reason of which he might be reborn in hell, in
the animal realm, or in the domain of ghosts;
he is incapable of passing away without having
realized the fruit of stream-entry.”
24 Buddhawajana
A Dhamma-Follower
“One for whom these teachings are

accepted thus after being pondered to a
suficient degree with wisdom is called a
Dhamma-follower, one who has entered the
ixed course of rightness, entered the plane
of superior persons, transcended the plane of
the worldlings.
“He is incapable of doing any deed by

reason of which he might be reborn in hell, in
the animal realm, or in the domain of ghosts;
he is incapable of passing away without having
realized the fruit of stream-entry.”
The Connected Discourses Of the Buddha : A New Translation of the
Samyutta Nikaya, Volume I, by Bhikkhu Bodhi, The Pali Text Society,
Oxford, 2000, p.1004
9
Fruit of Stream Entry
“One who knows and sees these teachings

(as cited in ‘Two Kinds of Stream Entering’)
thus is called a stream-enterer, no longer bound
to the nether world, ixed in destiny, with
Samyutta Nikaya Volume I, by Bhikkhu Bodhi, The Pali Text Society,
Oxford, 2000, p.1004.
26 Buddhawajana
“S riputta!
“This Noble Eightfold Path is the stream;

that is, right view, right intention, right speech,
right action, right livelihood, right effort, right
mindfulness, right concentration.”
2000, p.1793.
10
The Stream-Enterer keeps
the laws of morality in full,
is moderately given to mental
concentration and to striving
for insight
“Monks, this recital to be made twice a

month amounts to more than one hundred and
ifty rules wherein are trained clansmen who are
eager for their welfare. Now all these combine
together to make these three forms of training.”
“What three ?
(1) The higher morality,
(2) The higher thought,
(3) The higher insight.

28 Buddhawajana
Herein are combined one and all of these

rules.”
“Now, Monks, in this matter a monk keeps

the laws of morality in full, he is moderately
given to mental concentration, moderately given
to striving for insight.
“Whatever minor, triling observances he

may transgress, he is cleared of them.”
“Why so ?”
“I do not declare him to be rendered unit

because of them, for he strictly observes the
rudiments of the holy life, the constituents of the
holy life:
“He is stablished in morality, he trains

himself in the rules of training by undertaking
them. Such an one, by destroying three fetters is a
stream-winner, one not doomed to the Downfall;
one assured, one bound for enlightenment.”
The Book of the Gradual Sayings (Anguttara-Nikaya) Vol. I (Ones, Twos,
Threes), translated by Woodward, F.L., M.A., The Pali Text Society,
Lancaster, 2006, p.211-212
30 Buddhawajana
11
Three Types of Stream-Enterers
Who Destroy The Three Fetters.
“He trains himself in the rules of the

training by undertaking them. Such an one, by
destroying three fetters, is destined to seven
more births at most : seven times more at most
he fares and wanders up and down among devas
and mankind and then makes an end of ill.”
“Or, such an one again, by destroying

three fetters, is reborn in a good family. He
fares and wanders up and down in two or three
families and then makes an end of ill.”
“Or, such an one again, by destroying

three fetters, is a ‘one-seeder’: he. just takes one
rebirth as a man and then makes an end of ill.”
Lancaster, 2006, p.212
12
One Who Destroys the Three
Fetters and Gives up Things that
Lead to the Ill Way is a Stream-
Enterer.
“Monks, save one give up six things, he

becomes one who cannot realize the achievement
of right view.”
“What six?
The wrong view of life’s bundle,
Doubt,
Belief in the adequacy of rule and rite,
Passion,
Hate,
Infatuation,
That lead to the ill way.”
“Verily, monks, save one give up these

32 Buddhawajana
six, he becomes one who cannot realize the

achievement of right view.”
“But by giving up these, one can realize

the achievement of right view.”
“What six?
The wrong view of life’s bundle,
Doubt,
Belief in the adequacy of rule and rite,
Passion,
Hate,
Infatuation,
That lead to the ill way.”
“Verily, monks, one give up these six, he

becomes one who can realize the achievement of
right view.”
The Book of the Gradual Sayings (Anguttara-Nikaya) Vol III (The Books
of Fives and Sixes),translated by Hare, E.M. The Pali Text Society, Oxford,
2008, p.305.
13
A Stream-Enterer Understands
as They Really are the Origin and
the Passing away of the World.
“Bhikkhus, an instructed noble disciple

does not think:
‘When what exists does what come to be?
With the arising of what does what arise?
……
When what exists does name-and-form come to be?
When what exists does the six sense bases come
to be?
When what exists does contact come to be?
When what exists does feeling come to be?
When what exists does craving come to be?
When what exists does clinging come to be?
When what exists does existence come to be?
When what exists does birth come to be?
When what exists does aging-and-death come to be?’
34 Buddhawajana
“Rather, bhikkhus, the instructed noble

disciple has knowledge about this that is
independent of others:
‘When this exists, that comes to be;
with the arising of this, that arises.
When there is consciousness, name-and-form
comes to be.
When there is name-and-form, the six sense
bases come to be.
When there is the six sense bases, contact comes
to be.
When there is contact, feeling comes to be.
When there is feeling, craving comes to be.
When there is craving, clinging comes to be.
When there is clinging, existence comes to be.
When there is existence, birth comes to be.
When there is birth, aging-and-death comes to be.’
“He understands thus: ‘In such a way

the world originates.’”
“Bhikkhus, an instructed noble disciple

does not think:
‘When what does not exist does what not come

to be?
With the cessation of what does what cease?
When what does not exist does name-and-form
not come to be?
When what does not exist do the six sense bases
not come to be?
When what does not exist does contact not come
to be?
When what does not exist does feeling not come
to be?
When what does not exist does craving not come
to be?
When what does not exist does clinging not
come to be?
When what does not exist does existence not
come to be?
When what does not exist does birth not come
to be?
When what does not exist does aging-and-death
not come to be?’
36 Buddhawajana
“Rather, bhikkhus, the instructed noble

disciple has knowledge about this that is
independent of others:
‘When this does not exist, that does not come to be;
With the cessation of this, that ceases.
When there is no consciousness, name-and-form
does not come to be.
When there is no name-and-form, the six sense
bases do not comes to be.
When there is no the six sense bases, contact
does not come to be.
When there is no contact, feeling does not come
to be.
When there is no feeling, craving does not come
to be.
When there is no craving, clinging does not
come to be.
When there is no clinging, existence does not
come to be.
When there is no existence, birth does not come
to be.
When there is no birth, aging-and-death does not

come to be.’
He understands thus: ‘In such a way the

world ceases.’
“Bhikkhus, when a noble disciple thus

understands as they really are the origin and
the passing away of the world, he is then called:
‘A noble disciple
Who is accomplished in view,
(Who is ) accomplished in vision,
Who has arrived at this true Dhamma,
Who sees this true Dhamma,
Who possesses a trainee’s knowledge,
(Who possesses) A trainee’s true knowledge,
Who has entered the stream of the Dhamma,
A noble one with penetrative wisdom,
One who stands squarely before the door to
the Deathless.’”
Oxford, 2000, p. 585-586.
14
Condition, the Origin, the
Cessation and the Way Leading
to the Cessation of Condition.
(First Notation)
“Bhikkhus,
With ignorance as condition, volitional
formations [come to be];
With volitional formations as condition,
consciousness.
With consciousness as condition, name-and-form.
With name-and-form as condition, the six sense
bases.
With the six sense bases as condition, contact.
With contact as condition, feeling
With feeling as condition, craving
With craving as condition, clinging
40 Buddhawajana
With clinging as condition, existence

With existence as condition, birth
With birth as condition, aging-and-death, sorrow,
lamentation, pain, displeasure, and despair come
to be. Such is the origin of this whole mass of
suffering.”
“And what, bhikkhus, is aging-and-
death?”
“The aging of the various beings in the
various orders of beings, their growing old,
brokenness of teeth, greyness of hair, wrinkling
of skin, decline of vitality, degeneration of the
faculties: this is called aging. The passing away
of the various beings from the various orders of
beings, their perishing, breakup, disappearance,
mortality, death, completion of time, the breakup
of the aggregates, the laying down of the carcass:
this is called death. Thus this aging and this
death are together called aging-and-death.
“With the arising of birth there is the
arising of aging-and-death. With the cessation
of birth there is the cessation of aging-and-

death. Just this Noble Eightfold Path is the way
leading to the cessation of aging-and-death;
that is, right view, right thought, right speech,
“And what, bhikkhus, is birth?”
“The birth of the various beings into
the various orders of beings, their being born,
descent [into the womb], production, the
manifestation of the aggregates, the obtaining of
the sense bases. This is called birth.
“With the arising of existence there
is the arising of birth. With the cessation
of existence there is the cessation of birth.
This Noble Eightfold Path is the way leading
to the cessation of birth; that is, right view,
right thought, right speech, right action, right
livelihood, right effort, right mindfulness, right
concentration.”
“And what, bhikkhus, is existence?”
42 Buddhawajana
“There are these three kinds of existence:

sense-sphere existence, form-sphere existence,
formless-sphere existence. This is called
existence.
“With the arising of clinging there is
the arising of existence. With the cessation of
clinging there is the cessation of existence.
to the cessation of existence; that is, right view,
concentration.”
“And what, bhikkhus, is clinging?”
“There are these four kinds of clinging:
clinging to sensual pleasures, clinging to views,
clinging to rules and vows, clinging to a doctrine
of self. This is called clinging.
“With the arising of craving there is
the arising of clinging. With the cessation of
craving there is the cessation of clinging. This
Noble Eightfold Path is the way leading to
the cessation of clinging; that is, right view,

concentration.”
“And what, bhikkhus, is craving?”
“There are these six classes of craving:
craving for forms, craving for sounds, craving
for odours, craving for tastes, craving for tactile
objects, craving for mental phenomena. This is
called craving.
“With the arising of feeling there is
the arising of craving. With the cessation of
feeling there is the cessation of craving. This
the cessation of craving; that is, right view,
concentration.”
“And what, bhikkhus, is feeling?”
“There are these six classes of feeling:
feeling born of eye-contact, feeling born of ear-
contact, feeling born of nose-contact, feeling
44 Buddhawajana
born of tongue-contact, feeling born of body-

contact, feeling born of mind-contact. This is
called feeling.
“With the arising of contact there is
the arising of feeling. With the cessation of
contact there is the cessation of feeling. This
the cessation of feeling; that is, right view,
concentration.”
“And what, bhikkhus, is contact?”
“There are these six classes of contact:
eye-contact, ear-contact, nose-contact, tongue-
contact, body-contact, mind-contact. This is
called contact.
“With the arising of the six sense bases
there is the arising of contact. With the cessation
of the six sense bases there is the cessation of
contact. This Noble Eightfold Path is the way
leading to the cessation of contact; that is, right
view, right thought, right speech, right action,

right livelihood, right effort, right mindfulness,
right concentration.”
“And what, bhikkhus, are the six sense
bases?”
“The eye base, the ear base, the nose
base, the tongue base, the body base, the mind
base. These are called the six sense bases.
“With the arising of name-and-form there
is the arising of the six sense bases. With the
cessation of name-and-form there is the cessation
of the six sense bases. This Noble Eightfold
Path is the way leading to the cessation of the
six sense bases; that is, right view, right thought,
right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.”
“And what, bhikkhus, is name-and-
form?”
“Feeling, perception, volition, contact,
attention: this is called name. The four great
elements and the form derived from the four
46 Buddhawajana
great elements: this is called form. Thus this

name and this form are together called name-
and-form.
“With the arising of consciousness there
is the arising of name-and-form. With the
cessation of consciousness there is the cessation
of name-and-form. This Noble Eightfold Path
is the way leading to the cessation of name-
and-form; that is, right view, right thought, right
speech, right action, right livelihood, right effort,
right mindfulness, right concentration.”
“And what, bhikkhus, is consciousness?”
“There are these six classes of
consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-
consciousness, body-consciousness, mind-
consciousness. This is called consciousness.
“With the arising of volitional formations
there is the arising of consciousness. With
the cessation of volitional formations there is
the cessation of consciousness. This Noble
Eightfold Path is the way leading to the

cessation of consciousness; that is, right view,
concentration.”
“And what, bhikkhus, are volitional
formations?”
“There are these three kinds of volitional
formations: the bodily volitional formation, the
verbal volitional formation, the mental volitional
formation. These are called the volitional
formations.
“With the arising of ignorance there is
the arising of volitional formations. With the
cessation of ignorance there is the cessation of
volitional formations. Just this Noble Eightfold
Path is the way leading to the cessation
of volitional formations; that is, right view,
concentration.”
48 Buddhawajana
“When, bhikkhus, a noble disciple thus

understands the condition; thus understands
the origin of the condition; thus understands the
cessation of the condition; thus understands the
way leading to the cessation of the condition, he
is then called: A noble disciple
(Who is) accomplished in vision,
(Who possesses) a trainee’s true knowledge,
the Deathless.”
Oxford, 2000, p.563-564
15
Condition; the Origin, the
Cessation and the Way Leading
to the Cessation of Condition.
(Second Notation)
“Herein, bhikkhus, a bhikkhu understands

aging-and-death, its origin, its cessation, and
the way leading to its cessation.
“He understands birth, its origin, its

cessation, and the way leading to its cessation.
“He understands existence, its origin, its

“He understands clinging, its origin, its

50 Buddhawajana
“He understands craving, its origin, its

“He understands feeling, its origin, its

“He understands contact, its origin, its

“He understands the six sense bases, its

origin, its cessation, and the way leading to its
cessation.
“He understands name-and-form, its

cessation.
“He understands consciousness, its

cessation.
“He understands volitional formations,

their origin, their cessation, and the way leading
to their cessation.”

death?”


arising of aging-and-death. With the cessation of
birth there is the cessation of aging-and-death.
Just this Noble Eightfold Path is the way leading
to the cessation of aging-and-death; that is, right
52 Buddhawajana

“With the arising of existence there is the

arising of birth. With the cessation of existence
there is the cessation of birth. This Noble
Eightfold Path is the way leading to the cessation
of birth; that is, right view, right thought, right
“And what, bhikkhus, is existence?”
“There are these three kinds of existence:

sense-sphere existence, form-sphere existence,
formless-sphere existence. This is called
existence.
“With the arising of clinging there is

the arising of existence. With the cessation of

clinging there is the cessation of existence.
to the cessation of existence; that is, right view,
concentration.”
“And what, bhikkhus, is clinging?”
“There are these four kinds of clinging:

clinging to sensual pleasures, clinging to views,
clinging to rules and vows, clinging to a doctrine
of self. This is called clinging.
“With the arising of craving there is the

arising of clinging. With the cessation of craving
there is the cessation of clinging. This Noble
of clinging; that is, right view, right thought,
“And what, bhikkhus, is craving?”

54 Buddhawajana
“There are these six classes of craving:

craving for forms, craving for sounds, craving
for odours, craving for tastes, craving for tactile
objects, craving for mental phenomena. This is
called craving.
“With the arising of feeling there is the

arising of craving. With the cessation of feeling
there is the cessation of craving. This Noble
of craving; that is, right view, right thought, right
“And what, bhikkhus, is feeling?”
“There are these six classes of feeling:

feeling born of eye-contact, feeling born of ear-
contact, feeling born of nose-contact, feeling
born of tongue-contact, feeling born of body-
contact, feeling born of mind-contact. This is
called feeling.
“With the arising of contact there is the

arising of feeling. With the cessation of contact
there is the cessation of feeling. This Noble
of feeling; that is, right view, right thought, right
“And what, bhikkhus, is contact?”
“There are these six classes of contact:

eye-contact, ear-contact, nose-contact, tongue-
contact, body-contact, mind-contact. This is
called contact.
“With the arising of the six sense bases

there is the arising of contact. With the cessation
of the six sense bases there is the cessation of
contact. This Noble Eightfold Path is the way
leading to the cessation of contact; that is, right
56 Buddhawajana

bases?”
“The eye base, the ear base, the nose

base, the tongue base, the body base, the mind
base. These are called the six sense bases.
“With the arising of name-and-form there

is the arising of the six sense bases. With the
cessation of name-and-form there is the cessation
of the six sense bases. This Noble Eightfold
Path is the way leading to the cessation of the
six sense bases; that is, right view, right thought,

form?”
“Feeling, perception, volition, contact,

attention: this is called name. The four great
elements and the form derived from the four
great elements: this is called form. Thus this
name and this form are together called name-

and-form.
“With the arising of consciousness

there is the arising of name-and-form. With the
cessation of consciousness there is the cessation
of name-and-form. This Noble Eightfold Path is
the way leading to the cessation of name-and-
form; that is, right view, right thought, right
“And what, bhikkhus, is consciousness?”
“There are these six classes of

consciousness: eye-consciousness, ear-
consciousness, nose-consciousness, tongue-
consciousness, body-consciousness, mind-
consciousness. This is called consciousness.

there is the arising of consciousness. With the
cessation of volitional formations there is the
cessation of consciousness. This Noble Eightfold
58 Buddhawajana
Path is the way leading to the cessation of

consciousness; that is, right view, right thought,
“And what, bhikkhus, are volitional

formations?”

formations.
“With the arising of ignorance there is

the arising of volitional formations. With the
cessation of ignorance there is the cessation of
volitional formations. Just this Noble Eightfold
Path is the way leading to the cessation of
volitional formations; that is, right view,
concentration.”
“When, bhikkhus, a bhikkhu thus

understands aging-and-death, its origin, its
cessation, and the way leading to its cessation;
“When he thus understands birth, its

cessation;
“When he thus understands existence, its

cessation;
“When he thus understands clinging, its

cessation;
“When he thus understands craving, its

cessation;
“When he thus understands feeling, its

cessation;
60 Buddhawajana
“When he thus understands contact, its

cessation;
“When he thus understands the six sense

bases, its origin, its cessation, and the way
leading to its cessation;
“When he thus understands name-and-

form, its origin, its cessation, and the way
leading to its cessation;
“When he thus understands

consciousness, its origin, its cessation, and the
way leading to its cessation;
“When he thus understands volitional

formations, their origin, their cessation, and the
way leading to their cessation,
“Monks, he is then called: A noble

disciple

the Deathless.”
Oxford, 2000, p.564
16
The Forty-Four Cases of
Knowledge.
“Bhikkhus, I will teach you forty-four

cases of knowledge. Listen to that and attend
closely, I will speak.”
‘Yes, venerable sir,’ those bhikkhus

replied.
The Blessed One said this:
“Bhikkhus, what are the forty-four

cases of knowledge?
(Group 1)
1. Knowledge of aging-and-death,
2. Knowledge of its origin,
3. Knowledge of its cessation,

64 Buddhawajana
4. Knowledge of the way leading to its

cessation.
(Group 2)
1. Knowledge of birth,

cessation.
(Group 3)
1. Knowledge of existence,

cessation.
(Group 4)
1. Knowledge of clinging,

cessation.
(Group 5)
1. Knowledge of craving,

cessation.
(Group 6)
1. Knowledge of feeling,

66 Buddhawajana

cessation.
(Group 7)
1. Knowledge of contact,

cessation.
(Group 8)
1. Knowledge of the six sense bases,

cessation.
(Group 9)
1. Knowledge of name-and-form

cessation.
(Group 10)
1. Knowledge of consciousness

cessation.
(Group 11)
1. Knowledge of volitional formations,
2. Knowledge of their origin,

68 Buddhawajana
3. knowledge of their cessation,
4. knowledge of the way leading to their

cessation.
“These, bhikkhus, are the forty-four

cases of knowledge.”

death?”
The aging of the various beings in the


arising of aging-and-death. With the cessation of
birth there is the cessation of aging-and-death.
This Noble Eightfold Path is the way leading to
the cessation of aging-and-death; that is, right

cessation, and the way leading to its cessation,
this is his knowledge of the principle. By
means of this principle that is seen, understood,
immediately attained, fathomed, he applies the
method to the past and to the future thus:
‘Whatever ascetics and brahmins in the past
directly knew aging-and-death, its origin, its
all these directly knew it in the very same way
that I do now. Whatever ascetics and brahmins
70 Buddhawajana
in the future will directly know aging-and-death,

its origin, its cessation, and the way leading to
its cessation, all these will directly know it in
the very same way that I do now.’ This is his
knowledge of entailment.
“When, bhikkhus, a noble disciple has

puriied and cleansed these two kinds of
knowledge-knowledge of the principle and
knowledge of entailment-he is then called A
noble disciple:


the Deathless.”

“With the arising of existence there is the

arising of birth. With the cessation of existence
there is the cessation of birth. This Noble
of birth; that is, right view, right thought, right

understands birth, its origin, its cessation,
72 Buddhawajana
and the way leading to its cessation, this is his

knowledge of the principle. By means of this
principle that is seen, understood, immediately
attained, fathomed, he applies the method to the
past and to the future thus: ‘Whatever ascetics
and brahmins in the past directly knew birth, its
cessation, all these directly knew it in the very
same way that I do now. Whatever ascetics and
brahmins in the future will directly know birth,
knowledge of entailment.

noble disciple:

the Deathless.”
“And what, bhikkhus, is existence?.....”
“And what, bhikkhus, is clinging?.....”
“And what, bhikkhus, is craving?.....”
“And what, bhikkhus, is feeling?.....”

74 Buddhawajana
“And what, bhikkhus, is contact?.....”

bases?.....”

form?.....”
“And what, bhikkhus, is

consciousness?.....”
(Discourses for Existence, Clinging,

Craving, Feeling, Contact, The six sense bases,
Name-and-form and Consciousness are identical
with the discourses for Aging-and-death and
Birth except for the subject title.)
“And what, bhikkhus, are the volitional

formations?”

formations.

there is the arising of ignorance. With the
cessation of volitional formations there is the
cessation of ignorance. This Noble Eightfold Path
is the way leading to the cessation of volitional
formations; that is, right view, right thought,

understands volitional formations, their
origin, their cessation, and the way leading to
their cessation, this is his knowledge of the
principle. By means of this principle that is seen,
understood, immediately attained, fathomed,
he applies the method to the past and to the
future thus: ‘Whatever ascetics and brahmins
in the past directly knew volitional formations,
its cessation, all these directly knew it in the
very same way that I do now. Whatever ascetics
and brahmins in the future will directly know
76 Buddhawajana
volitional formations, its origin, its cessation,

and the way leading to its cessation, all these
will directly know it in the very same way that I
do now.’ This is his knowledge of entailment.

noble disciple:


the Deathless.”
Oxford, 2000, p.571-572
17
The Seventy-Seven Cases of
Knowledge.
“Bhikkhus,
I will teach you seventy-seven cases
of knowledge.
Listen to that and attend closely,
I will speak.”
‘Yes, venerable sir’,

those bhikkhus replied.
The Blessed One said this:
“Bhikkhus,
what are the seventy-seven cases
of knowledge?
80 Buddhawajana
(Group 1)
1. The knowledge: Aging-and-death has birth
as its condition:
2. The knowledge: When there is no birth, there
is no aging-and-death:
3. The knowledge: In the past too aging-and-
death had birth as its condition.
4. The knowledge: In the past too, had there been
no birth, there would have been no aging-and-
death.
5. The knowledge: In the future too aging-and-
death will have birth as its condition.
6. The knowledge: In the future too, should there
be no birth, there will be no aging-and-death.
7. The knowledge: That knowledge of the
stability of the Dhamma is also subject to
destruction, vanishing, fading away, and
cessation.
(Group 2)
1. The knowledge: Birth has existence as its
condition.
2. The knowledge: When there is no existence,
there is no birth.
3. The knowledge: In the past too birth had
existence as its condition.
4. The knowledge: In the past too, had there
been no existence, there would have been no
birth.
5. The knowledge: In the future too birth will
have existence as its condition.
6. The knowledge: In the future too, should
there be no existence, there will be no birth.
cessation.
82 Buddhawajana
(Group 3)
1. The knowledge: Existence has clinging as its
condition.
2. The knowledge: When there is no clinging,
there is no existence.
3. The knowledge: In the past too existence
had clinging as its condition.
been no clinging, there would have been no
existence.
5. The knowledge: In the future too existence
will have clinging as its condition.
be no clinging, there will be no existence.
cessation.
(Group 4)
1. The knowledge: Clinging has craving as its
condition.
2. The knowledge: When there is no craving,
there is no clinging.
3. The knowledge: In the past too clinging had
craving as its condition.
been no craving, there would have been no
clinging.
5. The knowledge: In the future too clinging
will have craving as its condition.
there be no craving, there will be no clinging.
cessation.
84 Buddhawajana
(Group 5)
1. The knowledge: Craving has feeling as its
condition.
2. The knowledge: When there is no feeling,
there is no craving.
3. The knowledge: In the past too craving had
feeling as its condition.
been no feeling, there would have been no
craving.
5. The knowledge: In the future too craving
will have feeling as its condition.
there be no feeling, there will be no craving.
cessation.
(Group 6)
1. The knowledge: Feeling has contact as its
condition.
2. The knowledge: When there is no contact,
there is no feeling.
3. The knowledge: In the past too feeling had
contact as its condition.
been no contact, there would have been no
feeling.
5. The knowledge: In the future too feeling
will have contact as its condition.
there be no contact, there will be no feeling.
cessation.
86 Buddhawajana
(Group 7)
1. The knowledge: Contact has the six sense
bases as its condition.
2. The knowledge: When there is no the six
sense bases, there is no contact.
3. The knowledge: In the past too contact had
the six sense bases as its condition.
been no the six sense bases, there would have
been no contact.
5. The knowledge: In the future too contact will
have the six sense bases as its condition.
there be no the six sense bases, there will be
no contact.
cessation.
(Group 8)
1. The knowledge: The six sense bases has
name-and-form as its condition.
2. The knowledge: When there is no name-and-
form, there is no the six sense bases.
3. The knowledge: In the past too the six sense
bases had name-and-form as its condition.
been no name-and-form, there would have
been no the six sense bases.
5. The knowledge: In the future too the six
sense bases will have name-and-form as its
condition.
there be no name-and-form, there will be no
the six sense bases.
cessation.
88 Buddhawajana
(Group 9)
1. The knowledge: Name-and-form has
consciousness as its condition.
2. The knowledge: When there is no
consciousness, there is no name-and-form.
3. The knowledge: In the past too name-and-
form had consciousness as its condition.
4. The knowledge: In the past too, had there been
no consciousness, there would have been no
name-and-form.
5. The knowledge: In the future too name-and-
form will have consciousness as its condition.
there be no consciousness, there will be no
name-and-form.
cessation.
(Group 10)
1. The knowledge: Consciousness has
volitional formations as its condition.
2. The knowledge: When there is no volitional
formations, there is no consciousness.
3. The knowledge: In the past too consciousness
had volitional formations as its condition.
been no volitional formations, there would
have been no consciousness.
5. The knowledge: In the future too
consciousness will have volitional formations
as its condition.
there be no volitional formations, there will
be no consciousness.
cessation.
90 Buddhawajana
(Group 11)
1. The knowledge: Volitional formations have
ignorance as their condition.
2. The knowledge: When there is no ignorance,
there are no volitional formations.
3. The knowledge: In the past too volitional
formations had ignorance as their condition.
been no ignorance, there would have been no
volitional formations.
5. The knowledge: In the future too volitional
formations will have ignorance as their
condition.
be no ignorance, there will be no volitional
formations.
cessation.
“These, bhikkhus, are called the seventy-
seven cases of knowledge.”
Oxford, 2000, p.572-573
18
Knowledge of the Principle and
Knowledge of Entailment
(A Stream-Enterer)

death?”

death are together called aging-and-death.”
92 Buddhawajana

arising of aging-and-death. With the cessation
of birth there is the cessation of aging-and-
death. This Noble Eightfold Path is the way
leading to the cessation of aging-and-death;
that is, right view, right thought, right speech,

this is his knowledge of the principle. By
means of this principle that is seen, understood,
immediately attained, fathomed, he applies the
method to the past and to the future thus:
‘Whatever ascetics and brahmins in the past
directly knew aging-and-death, its origin, its
all these directly knew it in the very same way
that I do now. Whatever ascetics and brahmins
in the future will directly know aging-and-death,

knowledge of entailment.”

has puriied and cleansed these two kinds of
noble disciple:

94 Buddhawajana

the Deathless.”
Oxford, 2000, p.571-572.
19
A Stream-Enterer Has
Abandoned Perplexity in the
Case of Clinging to Aggregates.
“Bhikkhus, when what exists, by clinging

to what, by adhering to what, does such a view
as this arise: ‘The winds do not blow, the rivers
do not low, pregnant women do not give
birth, the moon and sun do not rise and set
but stand as steady as a pillar’ ?”
‘Venerable sir, our teachings are rooted

in the Blessed One, take recourse in the Blessed
One. It would be good if the Blessed One would
clear up the meaning of this statement. Having
heard it from him, the bhikkhus will remember
it.’
“Then listen and attend closely, bhikkhus,

I will speak.”
96 Buddhawajana
“When there is form, bhikkhus, by

clinging to form, by adhering to form, such a
view as this arises: ‘The winds do not blow, the
rivers do not low, pregnant women do not give
birth, the moon and sun do not rise and set but
stand as steady as a pillar.’
(In the case of feeling, perception,

volitional formations, and consciousness, the
discourses are identical except for the reference
to each of the aggregates aforementioned.)
“What do you think, bhikkhus,
Is form permanent or impermanent?
‘Impermanent, venerable sir.’
“Is what is impermanent suffering or

happiness?”
‘Suffering, venerable sir.’
“But without clinging to what is

impermanent, suffering, and subject to change,
could such a view as this arise: ‘The winds do

not blow, the rivers do not low, pregnant women
do not give birth, the moon and sun do not rise
and set but stand as steady as a pillar?’
‘No, venerable sir.’

“That which is seen, heard, sensed,

cognized, attained, sought after, and ranged over
by the mind: is that permanent or impermanent?”

happiness?”

98 Buddhawajana
could such a view as this arise: ‘The winds do

not blow, the rivers do not low, pregnant women
do not give birth, the moon and sun do not rise
and set but stand as steady as a pillar?’

abandoned perplexity in these six cases, and
when, further, he has abandoned perplexity about
suffering, the origin of suffering, the cessation of
suffering, and the way leading to the cessation of
suffering, he is then called a noble disciple who is
his destination.”
Oxford, 2000, p.991-912
20
A Stream-Enterer Has
Abandoned Perplexity in the
Case of ‘Nothing Matters’.
“Bhikkhus, when what exists, by clinging

to what, by adhering to what, does such a view
as this arise: ‘There is nothing given, nothing
offered, nothing presented in charity; no fruit
or result of good and bad actions; no this world,
no other world; no mother, no father; no beings
who are reborn spontaneously; no ascetics and
brahmins faring and practising rightly in the
world who, having realized this world and the
other world for themselves by direct knowledge,
make them known to others. This person consists
of the four great elements. When one dies, earth
returns to and merges with the earth-body; water
returns to and merges with the water-body; ire
returns to and merges with the ire-body; air
100 Buddhawajana
returns to and merges with the air-body; the

faculties are transferred to space. [Four] men
with the bier as ifth carry away the corpse. The
funeral orations last as far as the charnel ground;
the bones whiten; burnt offerings end with ashes.
Giving is a doctrine of fools. When anyone
asserts the doctrine that there is [giving and the
like], it is empty, false prattle. Fools and the wise
are alike cut off and perish with the breakup of
the body; after death they do not exist’?”
‘Venerable sir, our teachings are rooted

in the Blessed One, take recourse in the Blessed
One. It would be good if the Blessed One would
clear up the meaning of this statement. Having
heard it from him, the bhikkhus will remember
it.’
“Then listen and attend closely, bhikkhus,

I will speak.”
“When there is form, bhikkhus, by

clinging to form, by adhering to form, such
a view as this arises: ‘There is nothing given,

nothing offered, nothing presented in charity; no
fruit or result of good and bad actions; no this
world, no other world; no mother, no father;
no beings who are reborn spontaneously; no
ascetics and brahmins faring and practising
rightly in the world who, having realized this
world and the other world for themselves by
direct knowledge, make them known to others.
This person consists of the four great elements.
When one dies, earth returns to and merges with
the earth-body; water returns to and merges
with the water-body; ire returns to and merges
with the ire-body; air returns to and merges
with the air-body; the faculties are transferred
to space. [Four] men with the bier as ifth carry
away the corpse. The funeral orations last as far
as the charnel ground; the bones whiten; burnt
offerings end with ashes. Giving is a doctrine
of fools. When anyone asserts the doctrine that
there is [giving and the like], it is empty, false
prattle. Fools and the wise are alike cut off and
102 Buddhawajana
perish with the breakup of the body; after death

they do not exist’?”
“What do you think, bhikkhus,
Is form permanent or impermanent?”

happiness?”

could such a view as this arise: ‘There is nothing
given ... When anyone asserts the doctrine that


“That which is seen, heard, sensed,

cognized, attained, sought after, and ranged over
by the mind: is that permanent or impermanent?”

happiness?”

could such a view as this arise: ‘There is nothing
given ... When anyone asserts the doctrine that

104 Buddhawajana

abandoned perplexity in these six cases, and
when, further, he has abandoned perplexity about
suffering, the origin of suffering, the cessation of
suffering, and the way leading to the cessation of
suffering, he is then called a noble disciple who is
his destination.”
Oxford, 2000, p.993-994.
21
The Fruit of Stream-Winning.
“Monks, these are the six advantages in

realizing the fruit of Stream-winning.”
“What six?”
“There is certainty in Saddhamma,
“No liableness to fall away,
“None of the ill of the restricted,
“There is the knowledge which cannot be

imparted,
“Cause is rightly discerned by one, and
“The causal origin of things.”
“Verily, monks, these are the six.”

The Book of the Gradual Sayings (Anguttara-Nikaya) Vol III (The Books of
Fives and Sixes), translated by Hare, E.M. The Pali Text Society, Oxford,
2008, p.307
106 Buddhawajana
22
A Stream-Enterer is Worth More
Than Being a Wheel-Turning
Monarch.
“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 T vatiṃsa
realm, and there in the Nandana Grove, accompanied
by a retinue of celestial nymphs, he enjoys himself
supplied and endowed with the ive 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
conirmed conidence 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 conirmed conidence 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 conirmed conidence in
the Sangha thus: ‘The Sangha of the Blessed One’s
disciples is practising the good way, practising the
straight way, practising the true way, practicing the
proper way; that is, the four pairs of persons, the
eight types of individuals-this Sangha of the Blessed
One’s disciples is worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of reverential salutation,
the unsurpassed ield 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.”

2000, p.1788-1789
108 Buddhawajana
23
There Cannot Be Alteration in a
Stream-Enterer.
“Bhikkhus, there may be alteration in

the four great elements in the earth element, the
water element, the heat element, the air element-
but there cannot be alteration in the noble
disciple who possesses conirmed conidence in
the Buddha… in the Dhamma ... in the Sangha
... Therein this is alteration: that the noble
disciple who possesses conirmed conidence
in the Buddha might be reborn in hell, in the
animal realm, or in the domain of ghosts. This
is impossible.”
“Bhikkhus, there may be alteration in

the four great elements in the earth element, the
water element, the heat element, the air element-
but there cannot be alteration in the noble disciple
who possesses the virtues dear to the noble ones.
Therein this is alteration: that the noble disciple

who possesses the virtues dear to the noble ones
might be reborn in hell, in the animal realm, or in
the domain of ghosts. This is impossible.”
2000, p.1806
110 Buddhawajana
24
Occasions that Cannot Become
by a Stream-Enterer.
“Monks, there are these six occasions

which cannot become.”
“What six?”
“He cannot become:
one who will accept any phenomenon as

permanent,
(one who will) accept any phenomenon

as happiness,
(one who will) accept anything as self,
(one who will) do an unpardonable act,
(one who will) fall back on curious

ceremonies for puriication,
(one who will) seek outside (the Order)

for a gift-worthy.”

2008, p.306
112 Buddhawajana
25
by One Who Has Achieved Right
View (A Stream-Enterer).
(First Notation)

“What six?”
“One who has achieved right view cannot

become:
one who will live without respect, without

regard for the Teacher,
(one who will live) without respect,

without regard for the Dhamma,

without regard for the the Order,

without regard for the the training;
he cannot become one who will fall back

on the view: ‘Nothing matters’,
(he) cannot become one who will beget

the eighth state of becoming.”

2008, p.306
114 Buddhawajana
26
View (A Stream-Enterer)
(Second Notation)

“What six?”
“He cannot become
one who will take his mother’s life,
(one who will take) his father’s,
(one who will take) an arahant’s,
(one) with evil mind to draw the blood of

the Tath gata,
(one who will) embroil the Order,

(one who will) point to another teacher.”

2008, p.306
116 Buddhawajana
27
View (A Stream-Enterer).
(Third Notation)

“What six?”
“He who has achieved right view cannot

become:
one who will fall back on the view that

weal and woe are self-wrought,
(one who will fall back on the view that

weal and woe) are wrought by another,

weal and woe) are wrought both by oneself and
another,

weal and woe) arise by chance without act of the
self, or

weal and woe arise by chance without act) of
another, or

weal and woe arise by chance without act) of
both the self and another.”
“And what is the cause of that?”
“Truly, monks, to one who has achieved

right view, cause and the causal origin of things
are rightly discerned.”

2008, p.307
120 Buddhawajana
28
The Arayan Eightfold Path
“And what, bhikkhus, is the Aryan Truth

concerning the Way that leads to the Cessation
of Ill ?”
“This is that Aryan Eightfold Path, to wit,

Right View, Right Aspiration; Right Speech,
Right Doing, Right Livelihood; Right Effort,
Right Mindfulness, Right Rapture.”
“And what, bhikkhus, is Right View ?”
“Knowledge, bhikkhus, about ill,

knowledge about the coming to be of ill,
knowledge about the cessation of ill, knowledge
about the Way that leads to the cessation of ill.
This is what is called Right View.”
“And what, bhikkhus, is Right Aspiration?”
“The aspiration towards renunciation, the

aspiration towards benevolence, the aspiration

towards kindness. This is what is called Right
Aspiration.”
“And what, bhikkhus, is Right Speech?”
“Abstaining from lying, slander, abuse,

and idle talk. This is what is called Right
Speech.”
“And what, bhikkhus, is Right Doing?”
“Abstaining from taking life, from taking

what is not given, from carnal indulgence. This
is what is called Right Doing.”
“And what, bhikkhus, is Right Livelihood ?”
“Herein, O bhikkhus, the Aryan disciple

having put away wrong livelihood, supports
himself by right livelihood. (This is what is
called Right Livelihood.)”
“And what, bhikkhus, is Right Effot?”
“Herein, O bhikkhus, a brother makes

122 Buddhawajana
effort in bringing forth will that evil and bad

states that have not arisen within him may not
arise, to that end he stirs up energy, he grips and
forces his mind. That he may put away evil and
bad states that have arisen within him he puts
forth will, he makes effort, he stirs up energy,
he grips and forces his mind. That good states
which have not arisen may arise he puts forth
will, he makes effort, he stirs up energy, he grips
and forces his mind. That good states which
have arisen may persist, may not grow blurred,
may multiply, grow abundant, develop and come
to perfection, he puts forth will, he makes effort,
he stirs up energy, he grips and forces his mind.
This is what is called Right Effort.”
“And what, bhikkhus, is Right

Mindfulness?”
“Herein, O bhikkhus, a brother, as to the

body, continues so to look upon the body, that
he remains ardent, self-possessed and mindful,
having overcome both the hankering and the

dejection common in the world. And in the same
way as to feelings, thoughts, ideas, he so looks
upon each, that he remains ardent, self-possessed
and mindful, having overcome the hankering
and the dejection that is common in the world.
This is what is called Right Mindfulness.”
“And what, Bhikkhus, is Right Rapture?”
“Herein, O bhikkhus, a brother, aloof from

sensuous appetites, aloof from evil ideas, enters
into and abides in the First Jhana, wherein there
is cogitation and deliberation, which is born of
solitude and is full of joy and ease. Suppressing
cogitation and deliberation, he enters into and
abides in the Second Jhana, which is self-evoked,
born of concentration, full of joy and ease, in
that, set free from cogitation and deliberation,
the mind grows calm and sure, dwelling on high.
And further, disenchanted with joy, he abides
calmly contemplative while, mindful and self-
124 Buddhawajana
possessed, he feels in his body that ease whereof

Aryans declare ‘He that is calmly contemplative
and aware, he dwelleth at ease.’ So does he enter
into and abide in the Third Jhana. And further,
by putting aside ease and by putting aside mal-
aise, by the passing away of the happiness and
of the melancholy he used to feel, he enters into
and abides in the Fourth Jhana, rapture of utter
purity of mindfulness and equanimity, wherein
neither ease is felt nor any ill. This is what is
called Right Rapture.”
“This, bhikkhus, is the Aryan Truth

concerning the Way leading to the cessation of
ill.”
Dialogues of the Buddha, Part II (Digha Nikaya), translated by, Davids, T.
W. Rhys, The Pali Text Society, Oxford, 2002, p.343-345
29
How a Stream-Enterer is Called.
“Bhikkhus, when a noble disciple thus

passing away of the world, he is then called
A noble disciple who is accomplished in view,

(Who is) Accomplished in vision,
(Who possesses) A trainee’s true knowledge,
the Deathless.”
Oxford, 2000, p.585-586
30
The Ten Fetters.
“There are these ten fetters, monks.”
“What ten?
The ive fetters pertaining to this world,
The ive pertaining to the higher

world.”
“And what, monks, are the ive

pertaining to this world ?
The view of the individual-group,

Doubt-and-wavering,
Wrong handling of habit-and-ritual,
Sensual desire,
Malevolence.”
“These are the ive fetters pertaining to

this world.”
128 Buddhawajana
“And what are the ive pertaining to

the higher world?
Lust of objective form,

Lust of the formless,
Conceit,
Excitement,
Ignorance.
“These are the ive fetters pertaining to

the higher world.”
“Monks! These are ten fetters.”

Society, Oxford, 2003, p.13
31
The Noble Method is to
Understand the Dependent
Origination.
“And what is the noble method

that he has clearly seen and
thoroughly penetrated with wisdom?”
“Here, householder, the noble disciple
attends closely and carefully to
dependent origination itself thus:
When this exists, that comes to be;
With the arising of this, that arises.
When this does not exist, that does not come to
be;
With the cessation of this, that ceases.
That is:
With ignorance as condition, volitional
formations [come to be];
With volitional formations as condition,
consciousness;
130 Buddhawajana
With consciousness as condition, name-and-

form;
With name-and-form as condition, the six sense
bases;
With the six sense bases as condition, contact;
With contact as condition, feeling;
With feeling as condition, craving;
With craving as condition, clinging;
With clinging as condition, existence;
With existence as condition, birth;
With birth as condition, aging-and-death, sorrow,
lamentation, pain, displeasure, and despair come
to be. Such is the origin of this whole mass of
suffering.”
“But with the remainderless fading away
and cessation of ignorance comes cessation of
volitional formations;
With the cessation of volitional formations,
cessation of consciousness;
With the cessation of consciousness comes
cessation of name-and-form;
With the cessation of name-and-form comes
cessation of the six sense bases;
With the cessation of the six sense bases comes

cessation of contact;
With the cessation of contact comes cessation of
feeling;
With the cessation of feeling comes cessation of
craving;
With the cessation of craving comes cessation of
clinging;
With the cessation of clinging comes cessation
of existence;
With the cessation of existence comes cessation
of birth;
With the cessation of birth comes cessation of
aging-and-death, sorrow, lamentation, pain,
displeasure, and despair cease. Such is the
cessation of this whole mass of suffering.”
“This is the noble method that he has

clearly seen and thoroughly penetrated with
wisdom.”
Oxford, 2000, p.578-580
132 Buddhawajana
32
The Little Bit of Soil in the
Fingernail.
“Bhikkhus, what do you think which is

more: the little bit of soil that I have taken up in
my ingernail or this great earth?”
“Venerable sir, the great earth is more.

The little bit of soil that the Blessed One has
taken up in his ingernail is triling. Compared
to the great earth, that little bit of soil is not
calculable, does not bear comparison, does not
amount even to a fraction.”
“So too, bhikkhus, for a noble disciple,

a person accomplished in view who has made
the breakthrough, the suffering that has been
destroyed and eliminated is more, while that
which remains is triling.
“Compared to the former mass of suffering

that has been destroyed and eliminated, the latter
is not calculable, does not bear comparison,
does not amount even to a fraction, as there is
a maximum of seven more lives. He is one who
understands as it really is: ‘This is suffering’;
‘This is the origin of suffering’; ‘This is the
cessation of suffering’; ‘This is the way leading
to the cessation of suffering’.
“Therefore, bhikkhus, an exertion should

be made to understand: ‘This is suffering’, ‘This
is the origin of suffering’, ‘This is the cessation
of suffering’, ‘This is the way leading to the
cessation of suffering.’”
2000, p.1874
33
The Achievement of Other
Sects Cannot Compare with the
Achievement of a Noble Disciple.
“Bhikkhus, suppose that a man would

place on Sineru, the king of mountains, seven
grains of gravel the size of mung beans. What
do you think, bhikkhus, which is more: the
seven grains of gravel the size of mung beans
that have been placed there or Sineru, the king
of mountains ?”
‘Venerable sir, Sineru, the king of

mountains, is more. The seven grains of gravel
the size of mung beans are triling. They do not
amount to a hundredth part, or a thousandth
part, or a hundred thousandth part of Sineru, the
king of mountains.’
136 Buddhawajana
“So too, bhikkhus, the achievements

of ascetics, brahmins, and wanderers of other
sects do not amount to a hundredth part, or
a thousandth part, or a hundred thousandth
part of the achievement of a noble disciple, a
person accomplished in view who has made the
breakthrough.”
“So great in achievement, bhikkhus, is a

person accomplished in view, so great in direct
knowledge.”
Oxford, 2000, p.625-626
34
A Noble One with Developed
Faculties.
“And how, nanda, is one a noble one

with developed faculties?
“Here, nanda, when a bhikkhu sees a

form with the eye, hears a sound, with the ear,
smells an odour with the nose, tastes a lavour
with the tongue, touches a tangible with the
body, cognizes a mind-object with the mind,
there arises in him what is agreeable, there arises
what is disagreeable, there arises what is both
agreeable and disagreeable.
“If he should wish: ‘May I abide

perceiving the unrepulsive in the repulsive,’
he abides perceiving the unrepulsive in the
repulsive.

138 Buddhawajana
perceiving the repulsive in the unrepulsive,’

he abides perceiving the repulsive in the
unrepulsive.

perceiving the unrepulsive in the repulsive and
the unrepulsive,’ he abides perceiving the
unrepulsive in that.

perceiving the repulsive in the unrepulsive
and the repulsive,’ he abides perceiving the
repulsive in that.
“If he should wish: ‘May I, avoiding

both the repulsive and unrepulsive, abide in
equanimity, mindful and fully aware,’ he abides
in equanimity towards that, mindful and fully
aware.”
“ nanda, That is how one is a noble one

with developed faculties.”
The Middle Length Discourses of the Buddha, A Translation of the
Majjhima Nikaya, by Bhikkhu Nanamoli and Bhikkhu Bodhi, The Pali Text
35
The Difference in Understanding
of Dhamma between
A Stream-Enterer and An
Arahant.
“Bhikkhus, there are these ive aggregates

subject to clinging.”
“What ive?
The form aggregate subject to clinging,
The feeling aggregate subject to clinging,
The perception aggregate subject to
clinging,
The volitional formations aggregate
The consciousness aggregate subject to
clinging.
140 Buddhawajana

passing away, the gratiication, the danger, and
the escape in the case of these ive aggregates
“Bhikkhus, then he is called a noble

disciple who is a stream-enterer, no longer
enlightenment as his destination.” (1)
“When, bhikkhus, having understood

as they really are the origin and the passing
away, the gratiication, the danger, and the
escape in the case of these ive aggregates
“A bhikkhu is liberated by nonclinging,

then he is called a bhikkhu who is an arahant,
one whose taints are destroyed, who has lived the
holy life, done what had to be done, laid down the
burden, reached his own goal, utterly destroyed
the fetters of existence, one completely liberated
through inal knowledge.” (2)
(1)The Connected Discourses Of the Buddha : A New Translation of the

Oxford, 2000, p.965
(2)The Connected Discourses Of the Buddha : A New Translation of the

Oxford, 2000, p.966
36
The Difference in Understanding
of Dhamma between A Stream-
Enterer and An Arahant
(Another Sutta)

“What six?
The eye faculty, the ear faculty,
the nose faculty, the tongue faculty,
the body faculty, the mind faculty.”
understands as they really are the gratiication,
the danger, and the escape in the case of these
six faculties.
“Then he is called a noble disciple who is
his destination.”
2000, p.1678
144 Buddhawajana
“What six?
The eye faculty, the ear faculty,
the nose faculty, the tongue faculty,
the body faculty, the mind faculty.”
“When, bhikkhus, having understood as

they really are the gratiication, the danger, and
the escape in the case of these six faculties, a
bhikkhu is liberated by nonclinging.
“Then he is called a bhikkhu who is an

arahant, one whose taints are destroyed, who
has lived the holy life, done what had to be done,
laid down the burden, reached his own goal,
utterly destroyed the fetters of existence, one
completely liberated through inal knowledge.”
2000, p.1678
37
The Levels of the Noble Ones
who Observe the Rules of the
Training.
“Monks, this recital to be made twice a

month amounts to more than one hundred and
ifty rules wherein are trained clansmen who are
eager for their welfare. Now all these combine
together to make these three forms of training.”
“What three ?
The higher morality, the higher thought,

and the higher insight.”
“Herein are combined one and all of these

rules.”
146 Buddhawajana
“Now, Monks, in this matter a monk

keeps the laws of morality in full, he is
moderately given to mental concentration,
moderately given to striving for insight.
Whatever minor, triling observances he may
transgress, he is cleared of them. Why so ?”
“I do not declare him to be rendered unit

because of them, for he strictly observes the
rudiments of the holy life, the constituents
of the holy life: He is stablished in morality,
he trains himself in the rules of training by
undertaking them… Such an one by destroying
the savas, in this very life himself knowing it
thoroughly realizes the heart’s release, attaining
release by insight abides therein.”
“Yet if he attain not, if he penetrate not

so far as that, by destroying the ive fetters that
bind (to the lower worlds) he attains release
midway.”
“If he attain not, if he penetrate not so

far as that, by destroying the ive fetters that
bind (to the lower worlds) he wins release by
reduction of his time.”
“If he attain not, if he penetrate not so far

as that, by destroying the ive fetters that bind
(to the lower worlds) he attains release without
much trouble.”
“If he attain not, if he penetrate not so far

as that, by destroying the ive fetters that bind
(to the lower worlds) he attains release with
some little trouble.”
“If he attain not, if he penetrate not so

far as that, by destroying the ive fetters that
bind (to the lower worlds) he is ‘one who goes
upstream’, he goes to the Pure Abodes.”
“Or, if he attain not that, if he penetrate

not so far as that, yet by destroying three fetters
148 Buddhawajana
and weakening those of lust, malice and delusion,

he is a once-returner: once more coming back
to this world he makes an end of ill.”
“Yet, if he attain not, if he penetrate not

so far as that, by destroying three fetters he is
a ‘one-seeder’: he takes just one birth as a man
and then makes an end of ill.”

not so far as that, yet by destroying three fetters
he is reborn in a good family: he fares and
wanders up and down in two or three family
and makes an end of ill.”

not so far as that, yet by the destruction of three
fetters he is destined to seven more births at most:
he fares and wanders up and down among
devas and mankind seven times at most and
then makes an end of ill.”
“Thus, monks, he who observes in full

attains in full: he who observes partially attains
partially. Not barren of result are the rules of the
training, I declare.”
Lancaster, 2006, p.214
150 Buddhawajana
38
Seven Persons, Like Men in
Water.
(The Levels of Persons

Who Withdraw from Suffering.)
“Monks, these seven persons, like men in

water, are found living in the world.”
“What seven? Monks !

(1) One person plunges once and drowns;
(2) One comes up and plunges again;
(3) One comes up and stays;
(4) One comes up, looks, sees;
(5) One comes up and crosses;
(6) One comes up, won to irm ground;
(7) One comes up crossed over, gone
to the beyond, and stands on high
ground, a br hman.”
“And how plunges a person once and

drowns?”
“Consider the person whose ways are

wholly black and evil; it is thus, monks, he
plunges once and drowns.”
“And how comes a person up and

plunges again?”
“Consider him who comes up and thinks:

‘Well is faith in right, well is conscientiousness,
well is fear of blame, well is energy, well is
wisdom as to right things!’ and that faith of his,
that conscientiousness, fear of blame, energy,
that wisdom stays not, waxes not, but wanes;
it is thus, monks, he comes up and plunges
again.

stays?”

152 Buddhawajana
wisdom as to right things!’ and that faith of his,

that conscientiousness, fear of blame, energy,
that wisdom wanes not, nor waxes, but stays;
it is thus, monks, he comes up and stays.”

looks, sees?”

wisdom as to right things!’ breaking the three
fetters, he becomes a Stream Winner, not liable
to fall, sure, certain for full awakening; it is thus,
monks, he comes up, looks, sees.”

crosses?”

wisdom as to right things!’ breaking the three
fetters, lessening passion, hatred, delusion, he
becomes a Once-Returner who returns to this

world once only and makes an end of ill; it is
thus, monks, he comes up and crosses.”
“And how comes a person up, won to

irm ground?”

wisdom as to right things!’ breaking the ive
lower fetters, he is spontaneously born and
in that state, becoming completely cool, there
is no turning back from that world; it is thus,
monks, he comes up won to irm ground.”
“And how comes a person up, crossed

over, gone to the beyond, and stands on high
ground, a brāhman?

‘Well is faith in right, ‘well is conscientiousness,
fear of blame, energy, wisdom as to right things!’
destroying the cankers, he enters and abides in
154 Buddhawajana
the cankerless mind-emancipation, wisdom-

emancipation, here and now, realizing it himself
by knowledge; it is thus, monks, he comes up,
crossed over, gone to the beyond, and stands
on high ground, a brāhman.”
“Verily, monks, these seven persons, like

men in water, are found living in the world.”
The Book of the Gradual Sayings (Anguttara-Nikaya) Vol IV (The Books of
Sevens, Eights and Nines), translated by Hare, E.M., The Pali Text Society,
Lancaster, 2006, p.7-8
39
All Who Die with Some Attached
Remainder are not Altogether
Freed from Hell?
Once,… the venerable Sāriputta before noon
dressed and, with bowl and robe, went towards Sāvatthī.
Then thought he: ‘Too early is it yet to go about for alms
in Sāvatthī. Suppose I were to go and visit the park of
the wanderers of other views.’ So the venerable Sāriputta
went to their park and, after exchanging with them the
usual compliments, sat down at one side. Now at that
time this happened to be the topic of their talk, as they
sat gathered around: ‘All who die with some attached
remainder are not altogether freed from hell, rebirth in
the womb of an animal, the realm of ghosts, nor from the
untoward way, the ill way, the abyss, hell.’ And the
venerable Sāriputta neither applauded, nor disparaged
their speech, but without comment rose from his seat and
departed, saying to himself, ‘I will learn the truth of the
matter from the Exalted One.’ So the venerable Sāriputta,
after going about for alms in Sāvatthī, when he had
returned therefrom and eaten his meal, visited the Exalted
One and, after saluting, sat down at one side. So seated
(he told the Exalted One all that had taken place).
156 Buddhawajana
“S riputta, some of these wanderers of

other views are fools and without understanding;
but some will know of one who has attachment:
he has some attached remainder; and some will
know of one who has no attachment: he has none.
“S riputta, there are these nine

persons, who, when they die with some attached
remainder, are altogether freed from hell,
rebirth in the womb of an animal, the realm of
ghosts, the untoward way, hell.”
“What nine?
(1) Consider, S riputta, the person who is

accomplished in the precepts, accomplished in
concentration, but not in wisdom-he destroys
the ive lower fetters and becomes completely
cool after an interval.
This, S riputta, is the irst person,
who, dying with some attached remainder, is
altogether freed from hell, rebirth in the womb of
an animal, the realm of ghosts, the untoward way.
(2) Again, S riputta, consider the

person who is accomplished in the precepts,

accomplished in concentration, but not in
wisdom-he destroys the ive lower fetters and
becomes completely cool after lessening his
period.
This, S riputta, is the second person, who,
dying with some attached remainder, is altogether
freed from hell, rebirth in the womb of an animal,
the realm of ghosts, the untoward way.

becomes completely cool without (karmic)
residue.
This, S riputta, is the third person, who,

158 Buddhawajana

becomes completely cool after some residue.
This, S riputta, is the forth person, who,

becomes completely cool after he ascends
the stream of existence up to the Akaniṭṭha
heaven.
This, S riputta, is the ifth person, who,
(6) Again, S riputta, consider the person

who is accomplished in the precepts, but not
in concentration, nor in wisdom-by destroying
the three fetters and reducing lust, hatred and
delusion, he becomes a Once-Returner, who
returns to this world again once only and makes

an end of ill.
This, S riputta, is the sixth , who, dying
with some attached remainder, is altogether freed
from hell, rebirth in the womb of an animal, the
realm of ghosts, the untoward way.

who is accomplished in the precepts, but not
in concentration, nor in wisdom-by destroying
the three fetters he becomes a Once-Issuer; and
on being born into the state of man just once, he
makes an end of ill.
This, S riputta, is the seventh person,
altogether freed from hell, rebirth in the womb of
an animal, the realm of ghosts, the untoward way.

is moderately successful in concentration,
is moderately successful in wisdom-by
destroying the three fetters, he becomes a Clan-
to-clan-goer; and running on, faring on through
160 Buddhawajana
two or three clans, he makes an end of ill.

This, S riputta, is the eighth person, who,

who is accomplished in the precepts, and
is moderately successful in concentration,
moderately successful in wisdom-by destroying
the three fetters, he becomes one, who will be
reborn seven times at most; and running on,
faring on among devas and men for seven
times at most, he makes an end of ill.
This, S riputta, is the ninth person,
altogether freed from hell, from rebirth in the
womb of an animal, from the realm of ghosts,
from the untoward way.”
“S riputta, some wanderers of other

views are fools and without understanding; but
some will know of one who has attachment-he
has some attached remainder; and some will
know of one who has no attachment-he has

none.”
“Verily, S riputta, these nine persons

who die with some remainder, are freed from
hell, rebirth in the womb of an animal, the realm
of ghosts, the untoward way.”
“Not until now, S riputta, has this

Dhamma discourse been declared to monk or
nun; to layman or laywoman.”
“And why?”
“Lest after hearing this Dhamma

discourse, they bring on themselves the habit of
idleness.”
“Moreover, S riputta, this Dhamma

discourse was only declared by me because of
my being questioned.”
The Book of the Gradual Sayings (Anguttara-Nikaya) Vol IV (The Books of
Sevens, Eights and Nines), translated by Hare, E.M., The Pali Text Society,
Lancaster, 2006, p.252-254
162 Buddhawajana
40
A Stream-Enterer Knowing and
Seeing in these Ways.
“Good, bhikkhus!
So you say thus, and I also say thus:
‘When this does not exist,

that does not come to be;
with the cessation of this,
that ceases.’
“That is,
With the cessation of ignorance comes
cessation of formations;
With the cessation of formations,
cessation of consciousness;
With the cessation of consciousness,
cessation of mentality-materiality;
With the cessation of mentality-materiality,
cessation of the sixfold base;
With the cessation of the sixfold base,

cessation of contact;
With the cessation of contact,
cessation of feeling;
With the cessation of feeling,
cessation of craving;
With the cessation of craving,
cessation of clinging;
With the cessation of clinging,
cessation of being;
With the cessation of being,
cessation of birth;
With the cessation of birth, ageing and death,
sorrow, lamentation, pain, grief, and
despair cease.
Such is the cessation of this whole mass of
suffering.”
(1) “Bhikkhus, knowing and seeing in

this way, would you run back to the past thus:
‘Were we in the past? Were we not in the past?
What were we in the past? How were we in the
past?
164 Buddhawajana
Having been what, what did we become

in the past?’
(2) “Knowing and seeing in this way,

would you run forward to the future thus: ‘Shall
we be in the future? Shall we not be in the
future? What shall we be in the future? How
shall we be in the future? Having been what,
what shall we become in the future?’
(3) “Knowing and seeing in this way,

would you now be inwardly perplexed about
the present thus: ‘Am I? Am I not? What am
I? How am I? Where has this being come from?
Where will it go?’

this way, would you speak thus: ‘The Teacher
is respected by us. We speak as we do out of
respect for the Teacher’?

this way, would you speak thus: ‘The Recluse
says this, and so do [other] recluses, but we do
not speak thus’?”
this way, would you acknowledge

another teacher?

this way, would you return to the observances,
tumultuous debates, and auspicious signs of
ordinary recluses and brahmins, taking them
as the core [of the holy life]?

166 Buddhawajana
(8) “Bhikkhus, do you speak only of

what you have known, seen, and understood
for yourselves?
‘Yes, venerable sir.’
“Good, bhikkhus. So you have been

guided by me with this Dhamma, which is
visible here and now, immediately effective,
inviting inspection, onward leading, to be
experienced by the wise for themselves.
“For it was with reference to this that

it has been said: ‘Bhikkhus, this Dhamma is
visible here and now, immediately effective,
inviting inspection, onward leading, to be
experienced by the wise for themselves.’”
41
Death at the Door of Deathless.
“It is possible, Sunakkhatta, that some

bhikkhu here might think thus: ‘Craving has been
called an arrow by the Recluse; the poisonous humour
of ignorance is spread about by desire, lust, and ill will.
That arrow of craving has been removed from me; the
poisonous humour of ignorance has been expelled. I am
one who is completely intent on Nibbāna.’
“Because he falsely thinks of himself
thus, he might pursue those things that are
unsuitable for one completely intent on
Nibbāna. He might pursue the sight of unsuitable
forms with the eye, he might pursue unsuitable
sounds with the ear, unsuitable odours with
the nose, unsuitable lavours with the tongue,
unsuitable tangibles with the body, or unsuitable
mind-objects with the mind.
“When he pursues the sight of unsuitable
168 Buddhawajana

mind-objects with the mind, lust invades his
mind. With his mind invaded by lust, he would
incur death or deadly suffering.”
“Suppose, Sunakkhatta, a man were
wounded by an arrow thickly smeared with
poison, and his friends and companions, his
kinsmen and relatives, brought a surgeon. The
surgeon would cut around the opening of the
wound with a knife, then he would probe for the
arrow with a probe, then he would pull out the
arrow and would expel the poisonous humour,
leaving a trace of it behind.
“Knowing that a trace was left behind, he
would say: ‘Good man, the arrow has been pulled out
from you; the poisonous humour has been expelled with
a trace left behind, but it is incapable of harming you.
Eat only suitable food; do not eat unsuitable food or else
the wound may suppurate. From time to time wash the
wound and from time to time anoint its opening, so that
pus and blood do not cover the opening of the wound. Do
not walk around in the wind and sun or else dust and dirt
may infect the opening of the wound. Take care of your
wound, good man, and see to it that the wound heals.’
“The man would think: ‘The arrow has
been pulled out from me; the poisonous humour
has been expelled with no trace left behind,

and it is incapable of harming me.’ He would
eat unsuitable food, and the wound would
suppurate. He would not wash the wound from
time to time nor would he anoint its opening from
time to time, and pus and blood would cover the
opening of the wound. He would walk around in
the wind and sun, and dust and dirt would infect
the opening of the wound. He would not take
care of his wound, nor would he see to it that the
wound heals.
“Then, both because he does what is
unsuitable and because the foul poisonous
humour had been expelled with a trace left
behind, the wound would swel1, and with its
swelling he would incur death or deadly
suffering.”
“So too, Sunakkhatta, it is possible that
some bhikkhu here might think thus: ‘Craving
has been called an arrow by the Recluse; the
poisonous humour of ignorance is spread about
by desire, lust, and ill will. That arrow of craving
has been removed from me; the poisonous humour
of ignorance has been expelled. I am completely
170 Buddhawajana
intent upon Nibb na.’ Because he falsely thinks

of himself thus, he might pursue those things
that are unsuitable for one completely intent on
Nibb na. He might pursue the sight of unsuitable
mind-objects with the mind.
“When he pursues the sight of unsuitable
mind-objects with the mind, lust invades his
mind. With his mind invaded by lust, he would
incur death or deadly suffering.”
“For it is death in the Discipline of the
Noble One, Sunakkhatta, when one abandons
the training and reverts to the low life; and it is
deadly suffering when one commits some deiled
offence.”
42
The Ariyan Living.
“Monks, there are these ten ways of

Ariyan living, according to which Ariyans have
lived, do live and shall live.”
“What ten? Herein a monk:

has abandoned ive factors,
is possessed of six factors,
guards one factor,
observes the four bases,
has shaken off individual belief,
has utterly given up longings,
his thoughts are unclouded,
his body-complex is tranquillized,
he is well released in heart,
he is well released by insight.”
“These are the ten ways of Ariyan living,

according to which Ariyans have lived, do live
172 Buddhawajana
and shall live.”
(1) “And how is a monk one who has

abandoned ive factors?”
“Herein a monk has abandoned sensual

desires, malevolence, sloth-and-torpor,
worry-and-lurry, doubt-and-wavering. Thus
he is one who has abandoned ive factors.”
(2) “And how is a monk one who is

possessed of six factors?”
“Herein a monk, seeing an object with

the eye, is not elated or depressed, but lives
indifferent, mindful and composed.
Hearing a sound with the ear ... smelling

a scent with the nose ... tasting a savour with the
tongue … contacting an object with the body
... with mind cognizing mental states, he is not
elated nor depressed, but lives indifferent,
mindful and composed. Thus is a monk
possessed of six factors.”
(3) “And how does a monk guard one

factor?”
“By guarding mindfulness he is

composed in mind. Thus he guards one factor.”
(4) “And how does a monk observe the

four bases?”
“Herein a monk deliberately follows

one thing, deliberately endures another thing;
avoids one thing, suppresses another thing.
Thus a monk observes the four bases.”

shaken off individual beliefs?”
“Herein, monks, whatsoever individual

beliefs generally prevail among the generality
of recluses and br hmins, to wit: The world is
eternal; the world is not; the world is inite; it
is not; what life is, that is body: or, life is one
thing, body another; or, a wayfarer exists beyond
death, or, a wayfarer exists not beyond death; or,
174 Buddhawajana
he both exists and yet exists not; or he neither

exists nor exists not beyond death-all these
beliefs are shaken off, put away, given up, let go,
abandoned and dismissed. Thus is a monk one
who has shaken off individual beliefs.”

utterly given up longings?”
“Herein in a monk longing for things

sensual is abandoned, longing for becoming
is abandoned, longing for the brahma-life has
calmed down. Thus is a monk one who has
utterly given up longings.”
(7) “And how are a monk’s thoughts

unclouded?”
“Herein a monk has abandoned thoughts

sensual, thoughts malicious, thoughts of
harming. Thus are his thoughts unclouded.”
(8) “And how is a monk’s body-complex

tranquillized?”
“Herein a monk, by abandoning pleasure

and pain, by coming to an end of the ease and
discomfort which he had before, attains and
abides in a state of neither pain nor pleasure, an
equanimity of utter purity which is the fourth
musing. Thus his body-complex is tranquillized.”
(9) “And how is a monk well released in

heart?”
“Herein a monk’s heart is released from

passion, hate and delusion.”
(10) “And how is a monk well released

by insight?”
“Herein a monk knows for certain:

Passion is abandoned in me, cut off at the
root, made like a palm-tree stump, made not to
become again, of a nature not to arise again in
future time. Hatred ... delusion is abandoned in
me ... not to arise again in future time. Thus is a
monk well released by insight.”
176 Buddhawajana
“Monks, whatsoever Ariyans have in

past time lived according to the Ariyan living,
all of them lived according to these ten ways of
Ariyan living.”
“Whatsoever Ariyans shall in future

time so live according to the Ariyan living, all of
them live according to these ten ways of Ariyan
living.”
“Whatsoever Ariyans do now so live, all

of them shall live and do live according to these
ten ways of Ariyan living.”
“These, monks, are the ten ways of

Ariyan living.”
43
One Who Abandons Taints that
Should Be Abandoned by Seeing.
“Bhikkhus, a well-taught noble disciple,

who has regard for noble ones and is skilled and
disciplined in their Dhamma, who has regard for
true men and is skilled and disciplined in their
Dhamma, understands what things are it for
attention and what things are unit for attention.
Since that is so, he does not attend to those things
unit for attention and he attends to those things
it for attention.”
“What are the things unit for attention

that he does not attend to?”
“They are things such that when he

attends to them, the unarisen taint of sensual
desire arises in him and the arisen taint of sensual
desire increases, the unarisen taint of being arises
178 Buddhawajana
in him and the arisen taint of being increases, the

unarisen taint of ignorance arises in him and the
arisen taint of ignorance increases. These are the
things unit for attention that he does not attend
to.”
“And what are the things it for attention

that he attends to?”
“They are things such that when he

attends to them, the unarisen taint of sensual
desire does not arise in him and the arisen taint
of sensual desire increases, the unarisen taint
of being arises in him and the arisen taint of
being increases, the unarisen taint of ignorance
arises in him and the arisen taint of ignorance is
abandoned. These are the things it for attention
that he attends to.”
“By not attending to things unit for

attention and by attending to things it for
attention, Unarisen taints do not arise in him
and arisen taints are abandoned.”
“He attends wisely: ‘This is suffering’; he

attends wisely: ‘This is the origin of suffering’;
he attends wisely: ‘This is the cessation of
suffering’; he attends wisely: ‘This is the way
leading to the cessation of suffering.’
“When he attends wisely in this way, three

fetters are abandoned in him: personality view,
doubt, and adherence to rules and observances.”
“These are called the taints that should be

abandoned by seeing.”
44
Right Views of Various Kinds
(According to Venerable Sāriputta)
(The wholesome and the unwholesome.)
‘When, friends, a noble disciple

understands the unwholesome and the root of
the unwholesome, the wholesome and the root
of the wholesome, in that way he is one of right
view, whose view is straight, who has perfect
conidence in the Dhamma and has arrived at
this true Dhamma.’
‘And what, friends, is the unwholesome,

what is the root of the unwholesome, what
is the wholesome, what is the root of the
wholesome?’
‘Killing living beings is unwholesome;
taking what is not given is unwholesome;
misconduct in sensual pleasures is unwholesome;
182 Buddhawajana
false speech is unwholesome; malicious speech

is unwholesome; harsh speech is unwholesome;
gossip is unwholesome; covetousness is
unwholesome; ill will is unwholesome; wrong
view is unwholesome. This is called the
unwholesome.’
‘And what is the root of the

unwholesome?’
‘Greed is a root of the unwholesome;
hate is a root of the unwholesome; delusion is a
root of the unwholesome. This is called the root
of the unwholesome.’
‘And what is the wholesome?’

‘Abstention from killing living beings is
wholesome; abstention from taking what is not
given is wholesome; abstention from misconduct
in sensual pleasures is wholesome; abstention
from false speech is wholesome; abstention
from malicious speech is wholesome; abstention
from harsh speech is wholesome; abstention
from gossip is wholesome; uncovetousness is
wholesome; non-ill will is wholesome; right view

is wholesome. This is called the wholesome.’
‘And what is the root of the

wholesome?’
‘Non-greed is a root of the wholesome;
non-hate is a root of the wholesome; non-
delusion is a root of the wholesome. This is
called the root of the wholesome.’
‘When a noble disciple has thus
understood the unwholesome and the root of
the unwholesome, the wholesome and the root
of the wholesome, he entirely abandons the
underlying tendency to lust, he abolishes the
underlying tendency to aversion, he extirpates
the underlying tendency to the view and conceit
‘I am,’ and by abandoning ignorance and
arousing true knowledge he here and now makes
an end of suffering.’
‘In that way too a noble disciple is one
of right view, whose view is straight, who has
perfect conidence in the Dhamma, and has
184 Buddhawajana
arrived at this true Dhamma.’
(Nutriment)
‘But, friend, might there be another

way in which a noble disciple is one of right
conidence in the Dhamma, and has arrived at
this true Dhamma?’
‘There might be, friends.

When, friends, a noble disciple
understands nutriment, the origin of
nutriment, the cessation of nutriment, and
the way leading to the cessation of nutriment,
in that way he is one of right view, whose view
is straight, who has perfect conidence in the
Dhamma and has arrived at this true Dhamma.’
‘And what is nutriment, what is the origin

of nutriment, what is the cessation of nutriment,
what is the way leading to the cessation of
nutriment?’
‘There are four kinds of nutriment for

the maintenance of beings that already have
come to be and for the support of those seeking
a new existence. What four?
‘They are:
physical food as nutriment, gross or
subtle;
contact as the second;
mental volition as the third; and
consciousness as the fourth.
With the arising of craving there is the
arising of nutriment.
With the cessation of craving there is the
cessation of nutriment.
The way leading to the cessation of
nutriment is just this Noble Eightfold Path;
mindfulness, and right concentration.’

understood nutriment, the origin of nutriment,
186 Buddhawajana
the cessation of nutriment, and the way leading

to the cessation of nutriment, he entirely
abandons the underlying tendency to greed, he
abolishes the underlying tendency to aversion,
he extirpates the underlying tendency to the view
and conceit ‘I am’, and by abandoning ignorance
and arousing true knowledge he here and now
makes an end of suffering.’

(The Four Noble Truths.)


understands suffering, the origin of suffering,

the cessation of suffering, and the way leading
to the cessation of suffering, in that way he is
one of right view, whose view is straight, who
has perfect conidence in the Dhamma, and has
‘And what is suffering..?’

‘Birth is suffering; ageing is suffering;
sickness is suffering; death is suffering; sorrow,
lamentation, pain, grief, and despair are suffering;
not to obtain what one wants is suffering; in
short, the ive aggregates affected by clinging
are suffering. This is called suffering.’
‘And what is the origin of suffering?’

“It is craving, which brings renewal of
being, is accompanied by delight and lust, and
delights in this and that; that is, craving for
sensual pleasures, craving for being, and
craving for non-being. This is called the origin
of suffering.’
188 Buddhawajana
‘And what is the cessation of suffering?’

‘It is the remainderless fading away and
ceasing, the giving up, relinquishing, letting go,
and rejecting of that same craving. This is called
the cessation of suffering.’
‘And what is the way leading to the

cessation of suffering?’
‘It is just this Noble Eightfold Path;
mindfulness, and right concentration. This
is called the way leading to the cessation of
suffering.’

understood suffering, the origin of suffering, the
cessation of suffering, and the way leading to the
cessation of suffering, he entirely abandons the
underlying tendency to greed, he abolishes the
underlying tendency to aversion, he extirpates
the underlying tendency to the view and conceit ‘I
am’, and by abandoning ignorance and arousing

true knowledge, he here and now makes an end
of suffering.’
(Ageing and death)


understands ageing and death, the origin of
ageing and death, the cessation of ageing and
death, and the way leading to the cessation of
ageing and death, in that way he is one of right
190 Buddhawajana

‘And what is ageing and death, what

is the origin of ageing and death, what is the
cessation of ageing and death, what is the way
leading to the cessation of ageing and death?’
(The discourse on ageing and death as referenced
to the Four Noble Truths is identical to discourses cited
in page 40-41, beginning with ‘The ageing of beings in
the various orders of beings...’ upto ‘… right mindfulness,
and right concentration.’)

understood ageing and death, the origin of ageing
and death, the cessation of ageing and death,
and the way leading to the cessation of ageing
and death, he entirely abandons the underlying
tendency to greed, he abolishes the underlying
tendency to aversion,… (remainder discourse
is identical to that cited in preceding section
upto)… has perfect conidence in the Dhamma,
and has arrived at this true Dhamma.’
(Birth)


understands birth, the origin of birth, the
cessation of birth, and the way leading to the
cessation of birth, in that way he is one of right
‘And what is birth, what is the origin of

birth, what is the cessation of birth, what is the
way leading to the cessation of birth?
(The discourse on birth as referenced to the Four
Noble Truths is identical to discourses cited in page 41,
beginning with ‘The birth of beings in the various orders of
beings...’ upto ‘… right mindfulness, and right concentration.’)
192 Buddhawajana

understood birth, the origin of birth, the cessation
of birth, and the way leading to the cessation
of birth, he entirely abandons the underlying
(Being)

this true Dhamma’

understands being, the origin of being
(existence) , the cessation of being, and the way
leading to the cessation of being, in that way he
is one of right view, whose view is straight, who

‘And what is being, what is the origin of

being, what is the cessation of being, what is the
way leading to the cessation of being?’
(The discourse on being as referenced to the
Four Noble Truths is identical to discourses cited in
page 42, beginning with ‘There are these three kinds of
being (existence)...’ until ‘… right mindfulness, and right
concentration.’)

understood being, the origin of being, the
cessation of being, and the way leading to the
cessation of being, he entirely abandons the
underlying tendency to aversion,… (remainder
discourse is identical to that cited in preceding
section upto)… has perfect conidence in the
Dhamma, and has arrived at this true Dhamma.’
194 Buddhawajana
(Clinging)


understands clinging, the origin of clinging,
the cessation of clinging, and the way leading
to the cessation of clinging, in that way he is
‘And what is clinging, what is the origin

of clinging, what is the cessation of clinging,
clinging?
(The discourse on clinging as referenced to the
page 42-43, beginning with ‘There are these four kinds

of clinging...’ upto ‘… right mindfulness, and right
concentration.’)

understood clinging, the origin of clinging, the
cessation of clinging, and the way leading to the
cessation of clinging, he entirely abandons the
(Craving)


196 Buddhawajana
understands craving, the origin of craving,

the cessation of craving, and the way leading
to the cessation of craving, in that way he is
‘And what is craving, what is the origin

of craving, what is the cessation of craving, what
is the way leading to the cessation of craving?
(The discourse on craving as referenced to the
Four Noble Truths is identical to discourses cited in page
43, beginning with ‘There are these six classes of craving...’
upto ‘… right mindfulness, and right concentration.’)

understood craving, the origin of craving, the
cessation of craving, and the way leading to the
cessation of craving, he entirely abandons the
(Feeling)


understands feeling, the origin of feeling, the
cessation of feeling, and the way leading to
the cessation of feeling, in that way he is one
‘And what is feeling, what is the origin of

feeling, what is the cessation of feeling, what is
the way leading to the cessation of feeling?
(The discourse on feeling as referenced to the
Four Noble Truths is identical to discourses cited in page
44, beginning with ‘There are these six classes of feeling...’
upto ‘… right mindfulness, and right concentration.’)
198 Buddhawajana

understood feeling, the origin of feeling, the
cessation of feeling, and the way leading to the
cessation of feeling, he entirely abandons the
(Contact)

view whose view is straight, who has perfect

understands contact, the origin of contact,
the cessation of contact, and the way leading
to the cessation of contact, in that way he is

‘And what is contact, what is the origin

of contact, what is the cessation of contact, what
is the way leading to the cessation of contact?
(The discourse on contact as referenced to the
page 44-45, beginning with ‘There are these six classes
of contact...’ upto ‘… right mindfulness, and right
concentration.’)

understood contact, the origin of contact, the
cessation of contact, and the way leading to the
cessation of contact, he entirely abandons the
200 Buddhawajana
(The Sixfold Base)


understands the sixfold base, the origin of
the sixfold base, the cessation of the sixfold
base, and the way leading to the cessation of
the sixfold base, in that way he is one of right
‘And what is the sixfold base, what is the

origin of the sixfold base, what is the cessation
of the sixfold base, what is the way leading to
the cessation of the sixfold base?
(The discourse on the sixfold base (the six sense
bases) as referenced to the Four Noble Truths is identical

to discourses cited in page 45, beginning with ‘The eye
base, the ear base ...’ upto ‘… right mindfulness, and right
concentration.’)

understood the sixfold base, the origin of the
sixfold base, the cessation of the sixfold base,
and the way leading to the cessation of the
sixfold base, he entirely abandons the underlying
(Mentality-Materiality)

202 Buddhawajana

understands mentality-materiality, the origin of
mentality-materiality, the cessation of mentality-
materiality, and the way leading to the cessation
of mentality-materiality, in that way he is one
‘And what is mentality-materiality, what

is the origin of mentality-materiality, what is
the cessation of mentality-materiality, what is
the way leading to the cessation of mentality-
materiality?
(The discourse on mentality-materiality (name-
and-form) as referenced to the Four Noble Truths is
identical to discourses cited in page 46, beginning with
‘Feeling, perception, volition, contact, and attention
- these are called mentality(name)...’ upto ‘… right
mindfulness, and right concentration.’)

understood mentality-materiality, the origin of
mentality-materiality, the cessation of mentality-

materiality, and the way leading to the cessation
of mentality-materiality, he entirely abandons the
(Consciousness)

this true Dhamma’

understands consciousness, the origin of
consciousness, the cessation of consciousness,
and the way leading to the cessation of
consciousness, in that way he is one of right
204 Buddhawajana

‘And what is consciousness, what is the

origin of consciousness, what is the cessation
of consciousness, what is the way leading to the
cessation of consciousness?
(The discourse on consciousness as referenced to
the Four Noble Truths is identical to discourses cited in
page 46-47, beginning with ‘There are these six classes
of consciousness...’ upto ‘… right mindfulness, and right
concentration.’)
‘When a noble disciple has thus understood

consciousness, the origin of consciousness, the
cessation of consciousness, and the way leading
to the cessation of consciousness, he entirely
abolishes the underlying tendency to aversion,…
(remainder discourse is identical to that cited in
preceding section upto)… has perfect conidence
in the Dhamma, and has arrived at this true
Dhamma.’
(Formations)


understands formations, the origin of
formations, the cessation of formations, and
the way leading to the cessation of formations,
‘And what are formations, what is the

origin of formations, what is the cessation
of formations, what is the way leading to the
cessation of formations?
(The discourse on (volitional) formations as
referenced to the Four Noble Truths is identical to
discourses cited in page 47, beginning with ‘There are
206 Buddhawajana
these three kinds of (volitional) formations...’ upto ‘…

right mindfulness, and right concentration.’)

understood formations, the origin of formations,
the cessation of formations, and the way leading
to the cessation of formations, he entirely
abolishes the underlying tendency to aversion,…
(remainder discourse is identical to that cited in
preceding section upto)… has perfect conidence
in the Dhamma, and has arrived at this true
Dhamma.’
(Ignorance)


understands ignorance, the origin of

ignorance, the cessation of ignorance, and
the way leading to the cessation of ignorance,
‘And what is ignorance, what is the origin

of ignorance, what is the cessation of ignorance,
ignorance?’
‘Not knowing about suffering, not

knowing about the origin of suffering, not
knowing about the cessation of suffering, not
knowing about the way leading to the cessation
of suffering - this is called ignorance.
‘With the arising of the taints there is the

arising of ignorance.
‘With the cessation of the taints there is

the cessation of ignorance.
208 Buddhawajana
‘The way leading to the cessation of

ignorance is just this Noble Eightfold Path;

understood ignorance, the origin of ignorance,
the cessation of ignorance, and the way leading
to the cessation of ignorance, he abolishes the
(Taints)



understands the taints, the origin of the taints,
the cessation of the taints, and the way leading
to the cessation of the taints, in that way he is
‘And what are the taints, what is the

origin of the taints, what is the cessation of the
taints, what is the way leading to the cessation of
the taints?’
‘There are these three taints: the taint of
sensual desire, the taint of being, and the taint of
ignorance.
‘With the arising of ignorance there is the
arising of the taints.
‘With the cessation of ignorance there is
the cessation of the taints.
‘The way leading to the cessation of
the taints is just this Noble Eightfold Path;
210 Buddhawajana


understood the taints, the origin of the taints, the
cessation of the taints, and the way leading to
the cessation of the taints, he entirely abandons
the underlying tendency to lust, he abolishes the
underlying tendency to aversion, he extirpates the
underlying tendency to the view and conceit ‘I
am’, and by abandoning ignorance and arousing
true knowledge he here and now makes an end
of suffering. In that way too a noble disciple is
214 Buddhawajana
45
Factors for Stream Entry.
(First Notation)
Then the Venerable S riputta approached
the Blessed One, paid homage to him, and sat
down to one side. The Blessed One then said to
him: “S riputta, this is said: ‘A factor for stream-
entry, a factor for stream-entry.’ What now,
S riputta, is a factor for stream-entry?”
(1) ‘Association with superior persons,
venerable sir, is a factor for stream-entry.
(2) Hearing the true Dhamma is a factor for
stream-entry.
(3) Careful attention is a factor for stream-
entry.
(4) Practice in accordance with the Dhamma
is a factor for stream-entry.’
“Good, good, S riputta! Association
with superior persons, S riputta, 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.”
2000, p.1792
46
Factors for Stream Entry
(Second Notation)
“What four? Here, chamberlains!
(1) A noble disciple possesses conirmed
conidence in the Buddha.
(2) He possesses conirmed conidence in
the Dhamma.
(3) He possesses conirmed conidence in
the Saṅgha.
(4) 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, ixed in destiny, with
2000, p.1795
216 Buddhawajana
47
Factors for Stream Entry.
(Third Notation)
“I will teach you, brahmin householders,

a Dhamma exposition applicable to oneself.
Listen to that and attend closely, I will speak.”
“What, householders, is the Dhamma
exposition applicable to oneself ?
(1) Here, householders, a noble disciple
relects 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 inlict upon another
what is displeasing and disagreeable to me?’
Having relected 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 puriied in three respects.
(2) Again, householders, a noble disciple
relects 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 inlict upon another what is
displeasing and disagreeable to me?’
218 Buddhawajana
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 puriied in three respects.
relects 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 inlict upon another
what is displeasing and disagreeable to me?’
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
puriied in three respects.
relects 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
inlict upon another what is displeasing and
disagreeable to me?’
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 puriied in three
respects.
relects 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
220 Buddhawajana
and agreeable to the other either. What is

displeasing and disagreeable to me is displeasing
and disagreeable to the other too. How can I
inlict upon another what is displeasing and
disagreeable to me?’
abstains from divisive speech, exhorts others
to abstain from divisive speech, and speaks
in praise of abstinence from divisive speech.
Thus this verbal conduct of his is puriied in
three respects.
relects 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.
What is displeasing and disagreeable to me is
displeasing and disagreeable to the other too.
How can I inlict upon another what is displeasing
and disagreeable to me?’
abstains from harsh speech, exhorts others

to abstain from harsh speech, and speaks in
praise of abstinence from harsh speech. Thus
this verbal conduct of his is puriied in three
respects.
relects 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 inlict upon another what is
displeasing and disagreeable to me?’
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 puriied in three respects.”
“He possesses conirmed conidence in
222 Buddhawajana
the Buddha…He possesses conirmed conidence

in the Dhamma ... He possesses conirmed
conidence 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 inished
with hell, inished with the animal realm,
inished with the domain of ghosts, inished with
the plane of misery, the bad destinations, the
nether world. I am a stream-enterer, no longer
enlightenment as my destination.’”
2000, p.1797-1799
48
Factors for Stream Entry
(Fourth Notation)
(The four factors of stream-entry in

ten modes)
At Sāvatthī. Now on that occasion the householder
Anāthapiṇḍika was sick, aflicted, gravely ill. Then the
householder Anāthapiṇḍika addressed a man thus:‘Come,
good man, approach the Venerable Sāriputta, pay homage
to him in my name with your head at his feet, and say:
‘Venerable sir, the householder Anāthapiṇḍika is sick,
aflicted, gravely ill; he pays homage to the Venerable
Sāriputta with his head at his feet.’ Then say: ‘It would
be good, venerable sir, if the Venerable Sāriputta would
come to the residence of the householder Anāthapiṇḍika
out of compassion.’
‘Yes, master,’ that man replied, and he approached

the Venerable Sāriputta, paid homage to him, sat down
to one side, and delivered his message. The Venerable
Sāriputta consented by silence.
Then, in the morning, the Venerable

S riputta dressed and, taking bowl and robe,
224 Buddhawajana
went to the residence of the householder

An thapiṇḍika with the Venerable nanda as his
companion. He then sat down in the appointed
seat and said to the householder An thapiṇḍika:
‘I hope you are bearing up, householder, 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.’
‘I am not bearing up, venerable sir, 1 am not
getting better. Strong painful feelings are increasing in
me, not subsiding, and their increase, not their subsiding,
is to be discerned.’
‘You, householder, do not have that

distrust towards the Buddha which the
uninstructed worldling possesses because of
which the latter, with the breakup of the body,
after death, is reborn in the plane of misery, in a
bad destination, in the nether world, in hell. And
you have conirmed conidence 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.’ As you consider within
yourself that conirmed conidence in the
Buddha, your pains may subside on the spot.’
distrust towards the Dhamma which the
you have conirmed conidence 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.’ As you consider
within yourself that conirmed conidence in the
Dhamma, your pains may subside on the spot.’
‘You, householder, do not have
that distrust towards the Saṅgha which the
226 Buddhawajana

you have conirmed conidence 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, practicing the
proper way; that is, the four pairs of persons,
the eight types of individuals-this Sangha of
the Blessed One’s disciples is worthy of gifts,
worthy of hospitality, worthy of offerings,
worthy of reverential salutation, the unsurpassed
ield of merit for the world.’ As you consider
within yourself that conirmed conidence in the
Saṅgha, your pains may subside on the spot.’
immorality which the uninstructed worldling
possesses because of which the latter, with
the breakup of the body, after death, is reborn
in the plane of misery, in a bad destination, in
the nether world, in hell. And you have those
virtues dear to the noble ones, unbroken, untorn,
unblemished, unmottled, freeing, praised by the
wise, ungrasped, leading to concentration. As
you consider within yourself those virtues dear

to the noble ones, your pains may subside on the
spot.’
wrong view which the uninstructed worldling
possesses because of which the latter, with the
breakup of the body, after death, is reborn in
the plane of misery, in a bad destination, in the
nether world, in hell. And you have right view.
As you consider within yourself that right view,
your pains may subside on the spot.’
wrong intention ... wrong speech ... wrong
action ... wrong livelihood ... wrong effort ...
wrong mindfulness ... wrong concentration ...
wrong knowledge ... wrong liberation which
the uninstructed worldling possesses because of
after death, is reborn in the plane of misery, in
a bad destination, in the nether world, in hell.
And you have right intention ...right speech ...
right action ... right livelihood ... right effort …
right mindfulness ... right concentration ... right
228 Buddhawajana
knowledge... right liberation. As you consider

within yourself that right liberation, your pains
may subside on the spot.’
Then the pains of the householder
An thapiṇḍika subsided on the spot. Then the
householder An thapiṇḍika served the Venerable
S riputta and the Venerable nanda from his
own dish. When the Venerable S riputta had
inished his meal and had washed his hand and
bowl, the householder An thapiṇḍika took a low
seat and sat down to one side, and the Venerable
S riputta thanked him with these verses:
“When one has faith in the Tath gata,
Unshakable and well established,
And good conduct built on virtue,
Dear to the noble ones and praised;
“When one has conidence in the Saṅgha
And view that has been rectiied,
They say that one is not poor,
That one’s life is not vain.
‘Therefore the person of intelligence,

Remembering the Buddha’s Teaching,
Should be devoted to faith and virtue,
To conidence and vision of the Dhamma.’
Then the Venerable S riputta, having
thanked the householder An thapiṇḍika with
these verses, rose from his seat and departed.
Then the Venerable nanda approached
the Blessed One, paid homage to him, and sat
down to one side. The Blessed One then said to
him:
“Now, nanda, where are you coming
from in the middle of the day?”
‘The householder Anāthapiṇḍika, venerable sir,
has been exhorted by the Venerable Sāriputta with such
and such an exhortation.’
“S riputta is wise, nanda, S riputta has

great wisdom, in so far as he can analyse the four
factors of stream-entry in ten modes.”
2000, p.1816-1819.
232 Buddhawajana
49
The Beneit of these Four Things.
“Bhikkhus, these four things, when

developed and cultivated, lead to the realization
of the fruit of stream-entry.”
“What four?
(1) Association with superior persons,
(2) Hearing the true Dhamma,
(3) Careful attention,
(4) Practice in accordance with the Dhamma.
These four things, when developed and

cultivated, lead to the realization of the fruit of
stream-entry.”

developed and cultivated,
… lead to the realization of the fruit of

once-returning;
... lead to the realization of the fruit of

nonreturning;
... lead to the realization of the fruit of

arahantship;
... lead to the obtaining of wisdom;
... lead to the growth of wisdom;
... lead to the expansion of wisdom ;
…lead to greatness of wisdom;
…lead to extensiveness of wisdom;
…lead to vastness of wisdom;
…lead to depth of wisdom ;
…lead to the state of unequalled wisdom;

234 Buddhawajana
... lead to breadth of wisdom;
…lead to abundance of wisdom;
…lead to quickness of wisdom ;
…lead to buoyancy of wisdom ;
…lead to joyousness of wisdom;
...lead to swiftness of wisdom ;
…lead to sharpness of wisdom.”

developed and cultivated, lead to penetrativeness
of wisdom. What four?
(1) Association with superior persons,
(2) Hearing the true Dhamma,
(3) Careful attention,
(4) Practice in accordance with the Dhamma.

These four things, when developed and

cultivated, lead to penetrativeness of wisdom.”
2000, p.1806-1807
236 Buddhawajana
50
One Who is a Trainee.
“And what, bhikkhus, is the method by

means of which a bhikkhu who is a trainee,
standing on the plane of a trainee, understands:
‘I am a trainee’?
“Here, bhikkhus, a bhikkhu who is

a trainee understands as it really is: ‘This is
suffering’; he understands as it really is: ‘This
is the origin of suffering’; he understands as it
really is: ‘This is the cessation of suffering’;
he understands as it really is: ‘This is the way
leading to the cessation of suffering.’ This is
a method by means of which a bhikkhu who
is a trainee, standing on the plane of a trainee,
understands: ‘I am a trainee.’
“Again, bhikkhus, a bhikkhu who is a

trainee considers thus: ‘Is there outside here
another ascetic or brahmin who teaches a
Dhamma so real, true, actual as the Blessed One

does?’ He understands thus: ‘There is no other
ascetic or brahmin outside here who teaches a
Dhamma so real, true, actual as the Blessed One
does.’ This too is a method by means of which a
bhikkhu who is a trainee, standing on the plane
of a trainee, understands: ‘I am a trainee.’
“Again, bhikkhus, a bhikkhu who is a

trainee understands the ive spiritual faculties-the
faculty of faith, the faculty of energy,the faculty
of mindfulness, the faculty of concentration,
the faculty of wisdom. He does not yet dwell
having contacted with the body their destination,
their culmination, their fruit, their inal goal;
but having pierced it through with wisdom, he
sees. This too is a method by means of which a
bhikkhu who is a trainee standing on the plane of
a trainee, understands: ‘I am a trainee.’”
2000, p.1696
238 Buddhawajana
51
Virtue Lower Than the Stream-
Winning that does not Lead to
Bad Destinations.
One who does not go to the bad destinations.
(First Notation)
“Here, Mah n ma, some person does
not possess conirmed conidence in the Buddha,
the Dhamma, and the Saṅgha. He is not one of
joyous wisdom, nor of swift wisdom, and he has
not attained liberation.”
“However, he has these ive things: the
faculty of faith, the faculty of energy, the faculty
the faculty of wisdom. And the teachings
proclaimed by the Tathāgata are accepted by
him after being pondered to a suficient degree
with wisdom. This person too, Mah n ma, is
one who does not go to hell, the animal realm, or
the domain of ghosts, to the plane of misery, the
bad destinations, the nether world.”
2000, p.1813
One who does not go to the bad destinations.

(Second Notation)
“Here, Mah n ma, some person does

not possess conirmed conidence in the Buddha,
the Dhamma, and the Saṅgha. He is not one of
joyous wisdom, nor of swift wisdom, and he has
not attained liberation.”
“However, he has these ive things: the

faculty of faith, the faculty of energy, the faculty
the faculty of wisdom. And he has suficient
faith in the Tathāgata, suficient devotion to
him. This person too, Mah n ma, is one who
does not go to hell, the animal realm, or the
domain of ghosts, to the plane of misery, the bad
destinations, the nether world.”
2000, p.1813
Buddhakos Foundation
Foundation of Buddhists who are irm and true to the Buddha’s words.
It began with a small group of Buddhists who had the oppor-
tunity to hear the dhamma talks of Venerable Ajahn Kukrit Sotthibalo
who emphasizes the Buddhawajana (the teachings and disciplines by
the Buddha’s own words –Dhammavinaya, proclaimed by the Buddha
to be complete and pure in context and letters) in his teachings, truly
relecting how dhammas are to be taught according to the disciplines
of Buddhism addressed by the Tathagata to the irst sixty Arahant
disciples at the Deer Park in Isipatana, a common approach strictly
followed by all disciples during the Buddha’s time.
The Buddhawajana has yielded answers to doubts and
clarity to confusions over various dhamma teachings prevailing
among Buddhist communities, all arising from one common cause,
that is the teaching and learning, to begin with, are not based on
the Buddha’s words.
With an unwavering respect for the Buddha, the Enlightened
One, as the highest master, Ven. Ajahn Kukrit has publicly declared
that “I do not have teachings of my own”. Hence, dedicating all his time
to serving the Buddha’s course by spreading the Buddhawajana for the
irm rooting of the Saddadhamma and the unity of all Buddhists.
By returning to the Buddhawajana as in the Buddha’s time,
there appears clarity and seamless linkages in knowledge and under-
standing in the dhamma principles through to the noble paths which
are direct and achievable when practiced, with fruit that can be veriied
by self. As a result, there is an ever-growing number of Buddhists who
value the Buddha’s words, creating a “Buddhawajana Stream” - a quiet
force that could become a new wave to bring back the rightful way of
learning dhamma similar to that in the Buddha’s time.
With the growth of the Buddhawajana Stream, Buddhawa-
jana materials, being books or CDs, which are produced and dis-
tributed for free to the public have become of shortage because the
number of interested public has grown rapidly. Ven. Ajahn Kukrit,
however, has strictly followed the Buddhism disciplines drawn di-
rectly from the Buddha’s words and spread the Buddhawajana in the
most humble way based purely on the resources available through
donations of faithful Buddhist followers only, which at times can be
limited.
Since the obligation in creating a irm rooting for the Saddad-
hamma does not rest only with the Buddhist Sangha, a group of lay fol-
lowers who recognize the importance of the Buddhawajana has gathered
together for the task of supporting the work of Ven. Ajahn Kukrit in
spreading the Buddhawajana. It has led to a decision to register as a
lawful foundation to carry out activities in a manner that is transparent
and open as well as open to the Buddhist public.
For one who sees the importance of the Buddhawajana and
wishes to see the irm rooting of the Saddadhamma by way of the
Buddha’s words, support can be lent simply by truly adhering to the
learning and cultivating dhamma practices of the Buddhawajana. In
doing so, one shall experience for self the noble paths as taught in
the Buddha’s own words, which shall lead to one’s true knowledge
in the ever-logical and interconnected dhammas of the Buddha and
the realization of the fruit and the development of a faith in the
spreading of the Buddha’s words. Such is already suicient for one
to contribute as a unit of the “Buddhakos”.
This is the objective of the Buddhakos Foundation, that
is to be the foundation of Buddhists who are irm and true to the
Buddha’s words.
For interested public wishing to receive Buddhawajana materials
for personal learning
Or for disseminating as dhamma giveaway to others,
The materials can be received for free without any conditions at
Watnapahpong
Or at of-site dhamma talk events of
Venerable Ajahn Kukrit Sotthibalo.
For details of activities organized by the Buddhawajana network
of Watnapahpong, Please visit:
www.buddhakos.org
For request for large quantity of the materials for dhamma giveaway,
Please contact:
Buddhakos Foundation
Coordination and Dissemination Section: 29/3 Moo 7
Khlong 10 Road East
Bungthonglang Sub-District, Lam-Luk-Ka District,
Pathumthani 12150, Thailand
Tel. (66) (0) 8 8494 8083, (66) (0) 8 5058 6888, (66) (0) 8 1513 1611
Fax: (66) (0) 2 549 2175
Website: www.buddhakos.org email: [email protected]
Donation for the support of the dissemination of Buddhawajana:

Account name: “Buddhakos Foundation”, Kasikorn Bank,
Talad Thai sub-branch, Saving account no: 484-2-10877-8
Or
Account name: “Buddhakos Foundation (2)”
(For the printing of Sutta Pitika)
Kasikorn Bank, Lotus Lam-Luk-Ka branch (Khlong 6),
Saving account no: 654-2-08000-9

Sotapanna Handbook English Version-2

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Sotapanna Handbook English Version-2

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Buddhawajana

This book is published for Buddhist

Venerable Ajahn Kukrit Sotthibalo

This book of ‘Buddhawajana - Sot panna

The Blessed One declared that three kinds

This book is, hence, a compilation of the

It is the objective of the editorial team

Dhamma Group of Watnapahpong

1. The Mirror of the Stream-Enterer. 2

“ nanda, I will teach you a Dhamma

“And what, nanda, is that Dhamma

“Here, nanda, a noble disciple possesses

Dhamma ...in the Saṅgha .... He possesses

“This, nanda, is that Dhamma

“Bhikkhus, a noble disciple who

(1) “Here, bhikkhus, a noble disciple

(2) “He possesses conirmed conidence

(3) “He possesses conirmed conidence

(4) “He possesses the virtues dear to

“A noble disciple, bhikkhus, who

“Don’t be afraid, Mah n ma ! Don’t be

“Here, Mah n ma,

(1) “A noble disciple possesses conirmed

(2) “He possesses conirmed conidence

(3) “He possesses conirmed conidence

(4) “He possesses the virtues dear to

“Suppose, Mah n ma, a tree was slanting,

‘In whatever direction it was slanting,

“So too, Mah n ma, a noble disciple who

“S riputta, this is said: ‘A Stream-Enterer,

“What now, S riputta, is a Stream-

‘One who possesses this Noble Eightfold

“Good, good, S riputta ! One who

“Housefather, when the ivefold guilty

“He may, if he so desire, himself

‘I am one who has cut off the doom of

“Now, housefather, what is the ivefold

(1) “It is that guilty dread, housefather,

(2) “It is that guilty dread, housefather,

(3) It is that guilty dread, housefather,

(4) “It is that guilty dread, housefather,

experiences no mental suffering and dejection.

(5) “It is that guilty dread, housefather,

“These are the ive guilty dreads that are

“And of what four limbs of stream-

(1) “Herein, housefather, the Ariyan

One is arahant, a perfectly enlightened one,

(2) “He is possessed of unwavering

(3) “He is possessed of unwavering

(4) “He is possessed of the virtues

“Of these four limbs of stream-winning

“And what in him is the Ariyan Method

“Herein, housefather, the Ariyan disciple

“That is to say: Because of ignorance, the

grasping; because of grasping, becoming;

“But with the waning and utter ceasing

“Thus is the ending of this whole mass of

“Now, housefather, since for the Ariyan

“He, if he so desires, himself may

“When, bhikkhus, a noble disciple

“Bhikkhus, then he is called a noble

“Bhikkhus, there are these six faculties.”