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both free from illness and strong?" "Sāriputta and Moggallāna, friends, are also both free from illness and strong." "Is the community of bhikkhus, venerable sir, both free from illness and strong?" "The community of bhikkhus, friends, is also both free from illness and strong." "Have you, venerable sir, heard or received anything directly from the Blessed One during this rainy season?" "This, friends, I have heard and received directly from the Blessed One: 'Few are those bhikkhus, monks, who, by the destruction of the taints, abide having realized for themselves with direct knowledge in this very life the taintless liberation of mind, the liberation by wisdom. But more numerous are those bhikkhus who, by the destruction of the five lower fetters, are spontaneously reborn, there to attain final Nibbāna, not liable to return from that world.'" "And further, friends, I have heard and received directly from the Blessed One: 'Few are those bhikkhus, monks, who, by the destruction of the five lower fetters, are spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. But more numerous are those bhikkhus who, by the destruction of three fetters, and the attenuation of lust, hatred, and delusion, are once-returners, who, having come to this world just once more, will make an end of suffering.'" "And further, friends, I have heard and received directly from the Blessed One: 'Few are those bhikkhus, monks, who, by the destruction of three fetters, and the attenuation of lust, hatred, and delusion, are once-returners, who, having come to this world just once more, will make an end of suffering. But more numerous are those bhikkhus who, by the destruction of three fetters, are stream-enterers, not liable to fall into a lower state, certain of enlightenment, bound for full awakening.'" Second. 3. Dhammadinna Sutta 1049. At one time This Blessed One dwells in Bārāṇasī at Isipatana, in the Deer Park. Then indeed, Dhammadinna the lay follower, together with five hundred lay followers, approached the Blessed One; having approached, having saluted the Blessed One, he sat down to one side. Seated to one side, Dhammadinna the lay follower said this to the Blessed One: "May the Blessed One instruct us, venerable sir; may the Blessed One advise us, venerable sir, for our long-term welfare and happiness." "Therefore, Dhammadinna, you should train yourselves thus: 'Those discourses spoken by the Tathāgata, profound, profound in meaning, transcendent, connected with emptiness, we will enter upon and dwell in them from time to time.' Thus, Dhammadinna, you should train yourselves." "Indeed, venerable sir, it is not easy for us who dwell in beds crowded with children, who enjoy Kāsī sandalwood, who wear garlands, perfumes, and ointments, who accept gold and silver— to enter upon and dwell in those discourses spoken by the Tathāgata, profound, profound in meaning, transcendent, connected with emptiness, from time to time. May the Blessed One, venerable sir, teach a higher Dhamma to us who stand in the five training rules." "Therefore, Dhammadinna, you should train yourselves thus: 'We will be endowed with unwavering faith in the Buddha— "Indeed, that Blessed One is... (etc.)... Teacher of gods and humans, the Buddha, the Blessed One." In the Dhamma... (etc.)... In the Saṅgha... (etc.)... We will be endowed with the virtues dear to the noble ones, unbroken... (etc.)... conducive to concentration.' Thus, Dhammadinna, you should train yourselves." "Venerable sir, these four factors of stream-entry taught by the Blessed One— those qualities exist in us, and we are seen in those qualities. For we, venerable sir, are endowed with unwavering faith in the Buddha— "Indeed, that Blessed One is... (etc.)... Teacher of gods and humans, the Buddha, the Blessed One." In the Dhamma... (etc.)... In the Saṅgha... (etc.)... We are endowed with the virtues dear to the noble ones, unbroken... (etc.)... conducive to concentration." for the sake of concentration.” “Gain for you, Dhammadinna, well-gained for you, Dhammadinna! You have declared the fruit of stream-entry.” The third. 4. The Sick Person Sutta 1050. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu, in the Banyan Grove. Now at that time, many bhikkhus were making robes for the Blessed One, thinking: “When the Blessed One’s robes are finished, he will set out on a journey after three months.” Then Mahānāma the Sakyan heard: “Indeed, many bhikkhus are making robes for the Blessed One, thinking: ‘When the Blessed One’s robes are finished, he will set out on a journey after three months.’” Then Mahānāma the Sakyan approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “I have heard this, venerable sir: ‘Indeed, many bhikkhus are making robes for the Blessed One, thinking: When the Blessed One’s robes are finished, he will set out on a journey after three months.’ It is not this, venerable sir, that I have heard directly from the Blessed One, nor received directly, how a wise lay follower should instruct a wise lay follower who is sick, suffering, gravely ill.” “A wise lay follower, Mahānāma, should reassure a wise lay follower who is sick, suffering, gravely ill, with these four reassuring qualities: ‘Be reassured, venerable sir – you have unwavering faith in the Buddha: ‘Indeed, that Blessed One is… …teacher of gods and humans, the Buddha, the Blessed One.’ Be reassured, venerable sir – you have unwavering faith in the Dhamma… …in the Saṅgha… …you have the virtues dear to the noble ones, unbroken… …conducive to concentration.’” “A wise lay follower, Mahānāma, having reassured a wise lay follower who is sick, suffering, gravely ill, with these four reassuring qualities, should then say to him: ‘Do you have any attachment to your parents, venerable sir?’ If he should say: ‘I have attachment to my parents,’ then he should be told: to be told: ‘Venerable sir, you are subject to death. If you have attachment to your parents, you will die. If you do not have attachment to your parents, you will die. Please, venerable sir, abandon that attachment you have to your parents.’ If he should say: ‘My attachment to my parents is abandoned,’ he should be told: ‘But venerable sir, do you have attachment to your children and spouse?’ If he should say: ‘I have attachment to my children and spouse,’ he should be told: ‘Venerable sir, you are subject to death. If you have attachment to your children and spouse, you will die. If you do not have attachment to your children and spouse, you will die. Please, venerable sir, abandon that attachment you have to your children and spouse.’ If he should say: ‘My attachment to my children and spouse is abandoned,’ he should be told: ‘But venerable sir, do you have attachment to the five human sense pleasures?’ If he should say: ‘I have attachment to the five human sense pleasures,’ he should be told: ‘Friend, divine pleasures are superior and more refined than human pleasures. Please, venerable sir, withdraw your mind from human pleasures and incline your mind towards the Cātumahārājika devas.’ If he should say: ‘My mind is withdrawn from human pleasures, my mind is inclined towards the Cātumahārājika devas,’ he should be told: ‘Friend, the Tāvatiṃsa devas are superior and more refined than the Cātumahārājika devas. Please, venerable sir, withdraw your mind from the Cātumahārājika devas and incline your mind towards the Tāvatiṃsa devas.’ If he should say: ‘My mind is withdrawn from the Cātumahārājika devas, my mind is inclined towards the Tāvatiṃsa devas,’ he should be told: ‘Friend, the Yāma devas are superior and more refined than the Tāvatiṃsa devas… …the Tusita devas… …the Nimm the Devas who delight in creation…pe… the Devas who control others’ creations…pe… “Friends, the Brahma-world is more excellent and more refined than the Devas who control others’ creations. Therefore, Venerable Sir, withdraw your mind from the Devas who control others’ creations, and incline your mind towards the Brahma-world.” If he were to say: “My mind is withdrawn from the Devas who control others’ creations, and my mind is inclined towards the Brahma-world,” he should be told: “Friends, the Brahma-world too is impermanent, unstable, included within the personality-view. Therefore, Venerable Sir, withdraw your mind from the Brahma-world, and direct your mind towards the cessation of the personality-view.” “If he were to say: ‘My mind is withdrawn from the Brahma-world, and I direct my mind towards the cessation of the personality-view’; for such a lay follower, Mahānāma, whose mind is thus liberated, I declare no difference at all between him and a monk whose mind is liberated from the taints, that is to say—in terms of liberation by liberation.” Fourth. 5. The Discourse on the Fruit of Stream-entry 1051. “Monks, these four things, when developed and frequently practiced, lead to the realization of the fruit of stream-entry. Which four? Association with good people, hearing the good Dhamma, wise attention, practice in accordance with the Dhamma— these four things, Monks, when developed and frequently practiced, lead to the realization of the fruit of stream-entry.” Fifth. 6. The Discourse on the Fruit of Once-returning 1052. “Monks, these four things, when developed and frequently practiced, lead to the realization of the fruit of once-returning. Which four? …Pe… lead to the realization of the fruit of once-returning.” Sixth. 7. The Discourse on the Fruit of Non-returning 1053. …Pe… to the realization of the fruit of non-returning…pe… lead to the realization of the fruit of non-returning.” Seventh. 8. The Discourse on the Fruit of Arahantship 1054. …Pe… to the realization of the fruit of Arahantship…pe… lead to the realization of the fruit of Arahantship.” Eighth. 9.