This is how I heard. At one time the Blessed One was staying in the city of Andhakavinda in the Magadha province. At that time the Blessed One was sitting out in the open in the thick darkness of the night in the drizzling rain. Then, when the night was ending, brahma Sahampati, of stunning beauty, lighting the entire city of Andhakavinda, went to the Blessed One, paid homage to the Blessed One, and stood to one side. Standing to one side, brahma Sahampati recited this verse in the presence of the Blessed One:

“A monk should stay in faraway forest huts and practice the Dhamma with the sole intention of getting released from the ties of Saṁsāra. But if he does not wish to live in faraway forest huts, he should stay mindfully among the community of noble monks, guarding himself.”

“He should guard his senses while walking for alms from house to house. He should live wisely and mindfully. He should stay in faraway forest huts, wishing to attain Nibbāna, the freedom from fear of Saṁsāra.”

“There are frightening things in forest monasteries and those places inhabited by serpents. Lightning flashes and the rain clouds thunder. In the thick darkness of the night, there a monk is sitting fearlessly, without hair-standing-on-end.”

“I actually saw this fact myself. I did not learn this from anyone else. Within a single word of Dhamma there lives a thousand Liberated Ones defeating Māra.”

“In this city of Andhakavinda there are more than five hundred disciples practicing the path of enlightenment. A hundred and ten, all these trainees have entered the stream of Nibbāna, never returning to the plane of misery again.”

“I think the remaining people also have made much merit. I couldn’t count them. I am afraid of telling lies.”

One day Venerable Sāriputta went to the Buddha, bowed respectfully, and sat down to one side. The Buddha asked him, “Sāriputta, in the Dhamma, there are factors leading to stream-entry. What are those factors leading to stream-entry?”

“Bhante, the factors leading to stream-entry are associating with good people, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma.”

“Good, good, Sāriputta! The factors leading to stream-entry are associating with good people, listening to the Dhamma, wise consideration, and practicing in line with the teachings.

“Sāriputta, in the Dhamma, it’s said ‘the stream’. What is this stream?”

“Bhante, the stream is a synonym for this Noble Eightfold Path, which is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

“Good, good, Sāriputta! The stream is a synonym for this Noble Eightfold Path, which is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Sāriputta, in the Dhamma, it’s said ‘a stream-enterer’. What is a stream-enterer?”

“Bhante, anyone who possesses this Noble Eightfold Path is called a stream-enterer, the person of such name and such clan.”

“Good, good, Sāriputta! Anyone who possesses this Noble Eightfold Path is called a stream-enterer, the person of such name and such clan.”

AN 1.268

“Monks, it is impossible, it cannot happen, for a stream entrant to consider any conditioned thing as permanent. But it is possible for an ordinary person to consider any conditioned thing as permanent.”

AN 1.269

“Monks, it is impossible, it cannot happen for a stream entrant to consider any conditioned thing as bringing happiness. But it is possible for an ordinary person to consider any conditioned thing as bringing happiness.”

AN 1.270

“Monks, it is impossible, it cannot happen, for a stream entrant to consider any conditioned thing as being able to change according to one’s own desire. But it is possible for an ordinary person to consider any conditioned thing as being able to change according to one’s own desire.”

AN 1.271

“Monks, it is impossible, it cannot happen, for a stream entrant to murder his mother. But it is possible for an ordinary person to murder his mother.”

AN 1.272

“Monks, it is impossible, it cannot happen, for a stream entrant to murder his father. But it is possible for an ordinary person to murder his father.”

AN 1.273

“Monks, it is impossible, it cannot happen, for a stream entrant to murder an enlightened monk. But it is possible for an ordinary person to murder an enlightened monk.”

AN 1.274

“Monks, it is impossible, it cannot happen, for a stream entrant with a hateful mind to injure a Buddha. But it is possible for an ordinary person with a hateful mind to injure a Buddha.”

AN 1.275

“Monks, it is impossible, it cannot happen, for a stream entrant to divide the community of monks. But it is possible for an ordinary person to divide the community of monks.”

AN 1.276

“Monks, it is impossible, it cannot happen, for a stream entrant to go for refuge to another teacher rejecting the Buddha. But it is possible for an ordinary person to go for refuge to another teacher rejecting the Buddha.”

AN 1.277

“Monks, it is impossible, it cannot happen, for two Buddhas to be born in the same solar system at the same time. But it is possible for just one Buddha, to be born in one solar system.”

AN 1.278

“Monks, it is impossible, it cannot happen, for two universal kings to be born in the same solar system at the same time. But it is possible for just one universal king to be born in one solar system.”

AN 1.279

“Monks, it is impossible, it cannot happen, for a woman to be a fully-enlightened Buddha. But it is possible for a man to be a fully-enlightened Buddha.”

AN 1.280

“Monks, it is impossible, it cannot happen, for a woman to be a universal king. But it is possible for a man to be a universal king.”

AN 1.281–283

“Monks, it is impossible, it cannot happen, for a woman to become Sakka, the lord of gods, …Māra, or …Brahmā. But it is possible for a man to become Sakka, the lord of gods,… Māra, or …Brahmā.”

AN 1.284

“Monks, it is impossible, it cannot happen, for pleasant, desirable, agreeable results to come from evil bodily conduct. But it is possible for unpleasant, undesirable, disagreeable results to come from evil bodily conduct.”

AN 1.285–286

“Monks, it is impossible, it cannot happen, for pleasant, desirable, agreeable results to come from evil verbal … evil mental conduct. But it is possible for unpleasant, undesirable, disagreeable results to come from evil verbal … evil mental conduct.”

AN 1.287

“Monks, it is impossible, it cannot happen, for unpleasant, undesirable, disagreeable results to come from good bodily conduct. But it is possible for pleasant, desirable, agreeable results to come from good bodily conduct.”

AN 1.288–289

“Monks, it is impossible, it cannot happen, for unpleasant, undesirable, disagreeable results to come from good verbal … good mental conduct. But it is possible for likable, desirable, agreeable results to come from good verbal … good mental conduct.”

AN 1.290

“Monks, it is impossible, it cannot happen, that someone who has engaged in evil bodily conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world. But it is possible that someone who has engaged in evil bodily conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell.”

AN 1.291–292

“Monks, it is impossible, it cannot happen, that someone who has engaged in evil verbal … evil mental conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world. But it is possible that someone who has engaged in evil verbal … evil mental conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell.”

AN 1.293

“Monks, it is impossible, it cannot happen, that someone who has engaged in good bodily conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell. But it is possible that someone who has engaged in good bodily conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world.”

AN 1.294–295

“Monks, it is impossible, it cannot happen, that someone who has engaged in good verbal … good mental conduct, for that reason alone, to be reborn after death in a miserable, painful, lower world, such as hell. But it is possible that someone who has engaged in good verbal … good mental conduct, for that reason alone, to be reborn after death in a happy place, such as a heavenly world.”

One day, the Buddha was living in the kingdom of the Sakyans, at the city of Kapilavatthu, in the Nigrodha Monastery. On a full-moon day, several Sakyan lay followers went to the Buddha, bowed respectfully, and sat down to one side. The Buddha asked them:

“Sakyans, do you observe eight precepts?”

“Bhante, sometimes we do, sometimes we don’t.”

“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.

“What do you think, Sakyans? Take a person who earns one hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Take a person who earns two hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Take a person who earns three hundred dollars… four hundred dollars… five hundred dollars… six hundred dollars… seven hundred dollars… eight hundred dollars… nine hundred dollars… one thousand dollars… ten thousand dollars… twenty thousand dollars… thirty thousand dollars… forty thousand dollars… fifty thousand dollars… a hundred thousand dollars. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Suppose that person earned a thousand or a hundred thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?”

“Yes, Bhante.”

“What do you think, Sakyans? Would that person, using that wealth, experience perfect happiness for a single day, or even half a day?”

“No, Bhante.”

“Why is that?”

“Bhante, because worldly pleasures are impermanent, subject to change, and they give temporary happiness. Worldly pleasures deceive people in the guise of great happiness.”

“Sakyans, take one of my followers who lives diligent, keen, and energetic for ten years, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.

“Let alone ten years, take one of my followers who lives diligent, keen, and energetic for nine years… eight years… seven years… six years… five years… four years… three years… two years… one year… ten months… nine months… eight months… seven months… six months… five months… four months… three months… two months… one month… two weeks… ten days… nine days… eight days… seven days… six days… five days… four days… three days… two days…

“Let alone two days, take one of my followers who lives diligent, keen, and energetic for just one day, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.

“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.”

“Bhante, from this day onwards, we will observe the eight precepts.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, the bones of a single person, running on and wandering in this journey of rebirths for an eon, would make a heap of bones, a pile of bones as large as this Vepulla Mountain if there were someone to collect them and the collections were not destroyed.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.

This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.

But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, there are three faculties. What three?

The faculty of assurance: I will realize the Four Noble Truths that have not yet been fully realized (in terms of the knowledge of the task to be completed and the knowledge that the task has been accomplished).

The faculty of reaching final knowledge: I have realized the Four Noble Truths (in terms of the knowledge of tasks to be accomplished from the fruit of once returning to the path of Arahantship).

The faculty of final knowledge: I have realized the Four Noble Truths (in terms of the knowledge of truths at the fruit of stream entry, in terms of the knowledge that the task to be completed from the fruit of stream entry to the path of Arahantship, and in terms of the knowledge that the task has been accomplished at the fruit of Arahantship).

Monks, these are the three faculties.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

For a trainee who trains along the straight Noble Eightfold Path, the knowledge of destruction of defilements arises first, and the fruit of liberation immediately follows.

He is freed from defilements by the final knowledge and has destroyed the fetters of existence. The liberated one has the knowledge “Unshakable is my liberation.”

Endowed with these three faculties, the peaceful one delights in the peaceful state, Nibbāna. Having conquered Māra and his army, he bears his final body.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Moggallana Bhante:

Devata, your beauty shines in all directions like the bright star named Osadhi.

What are the meritorious deeds that led to this happiness?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

In my previous life, I was a housewife in the human world. I did not envy anyone. I was not greedy, nor was I arrogant. I was obedient to my husband and did not get angry at him. I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was a lay follower of Gautama Supreme Buddha who had the great wisdom to see the reality of the world. I was wise enough to realize the Four Noble Truths.

Because of my virtuous life and meritorious deeds, I live very happily here. I have been born as a beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

Please Bhante, pay homage on my behalf by placing your head on the Blessed One’s sacred feet and saying, “Bhante, the lay follower named Uttara pays homage by placing her head on the Blessed One’s sacred feet.” The Blessed One stated that I have attained a certain fruit of enlightenment. I too know that.

Bhante, the Supreme Buddha declared that I have attained the fruit of once returner.

Vangisa Bhante:

Devata, your chariot is very beautiful. The divine horses that pull it are very powerful and fast, and they are decorated with various ornaments. These horses travel down through the sky. Just as horses obey their driver, these horses take you to wherever your mind wishes to go. You have received five hundred chariots. Is this not the result of a powerful act of merit?

While you sit in the chariot decorated with ornaments, you shine like a fire which provides bright light. Devata, you are extremely beautiful. From which heavenly world did you come here to visit the Supreme Buddha?

Devata:

Bhante, the heavenly world that I came from is a great place even amongst the other heavenly worlds. There the gods create whatever divine pleasures they wish for and delight in their creation. I am a goddess from that heaven and I too have created various wonderful things according to my wish. I have come from that heaven to pay homage to the Supreme Buddha.

Vangisa Bhante:

Devata, you possess psychic powers and your body illuminates all the directions. Surrounded and respected by many gods, you are traveling through the sky. Tell me where you lived before you were born as a goddess. Whose teaching did you follow? Are you a follower of the Supreme Buddha? What kind of meritorious actions did you do in the past?

Devata:

In the human world there once was a beautiful city called Rajagaha surrounded by five mountains. I was a queen of the famous king Bimbisara. I was very talented in dancing and singing. Everyone knew me as Sirimā.

The Supreme Buddha is a great teacher. He is very skilled at training gods and humans. My great teacher, the Supreme Buddha, taught me the Four Noble Truths. He taught that suffering and the cause of suffering are impermanent. He taught me the end of suffering, Nibbana, which is unconditioned and unchanging. And he taught me the Noble Eightfold Path which is a straight and excellent way leading to the end of suffering.

Having learned about the bliss of Nibbana from the unsurpassed teacher, the Supreme Buddha, I had great confidence in that teaching. I kept the precepts well and led a very restrained life.

I recognized the true way to Nibbana and understood clearly the teachings of the Supreme Buddha. I developed concentration through serene meditation. That concentration became a key factor of my practice.

I realized the Four Noble Truths. I am free from doubt in the teachings. Many gods honor me and I enjoy many wonderful things here.

I am a follower of the wisest teacher, the Supreme Buddha, and I am headed to Nibbana. Through the realization of the Four Noble Truths, I have reached the first stage of enlightenment, the fruit of stream entry. I have escaped from all bad destinations.

I came to worship my great teacher, the Supreme Buddha. The sight of virtuous monks is also pleasing to me and I worship them happily.

The most supreme, matchless trainer of beings, the Supreme Buddha, has cut off all cravings and delights in Nibbana. The Blessed One is compassionate to all beings. Even just seeing the Buddha is delightful. My happiness is beyond words. I pay homage to my great teacher, the Supreme Buddha.

Moggallana Bhante:

Devata, your beauty shines in all directions like the bright star named Osadhi.

What are the meritorious deeds that led to this happiness?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Bhante, in the human world there is a city called Saketa. There I was a female lay follower of the Supreme Buddha. My name was Uposatha. I had unshakable faith in the Triple Gem. I practiced the precepts and delighted in giving and sharing. Furthermore, I had confidence in noble monks who had pure minds. I offered them robes, food, shelter, and lamps.

I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was wise enough to realize the Four Noble Truths. That is how I became a dedicated follower of Gautama

Supreme Buddha.

Because of those meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

When I was in the human world, I often heard stories about the heavenly Nandana Park. I had a desire to be born there. As a result of directing my mind to that park, I have been born here in this Tavatimsa Heaven.

My great teacher, the Supreme Buddha, who was born in the Clan of the Sun, frequently advised his disciples to achieve the highest stage of enlightenment they can. But I did not follow my great teacher’s advice. Since I directed my mind to this inferior sensual realm, I was born in this heaven. I could have developed my mind further. Now I am sad and regret my decision.

Moggallana Bhante:

Devata, how long will you live in this mansion? Can you tell me your lifespan?

Devata:

Bhante, My lifespan here is three hundred million and sixty thousand years. After I pass away from here I will be reborn in the human world.

Moggallana Bhante:

Why fear, Uposatha? The Supreme Buddha has already stated that you have attained the fruit of stream entry. You will never again be born in a bad world.

Moggallana Bhante:

Dear Deva, the mansion in this heaven travels in all directions, shining brightly like the full moon – the leader of stars, surrounded by the constellations. It shines as brightly as the rising sun. Beryl, gold, crystal, silver, cat’s-eyes, pearls, and rubies decorate the floor of this mansion. The pillars are extremely beautiful. This mansion is beautifully made.

There is a beautiful lotus pond with many divine fish. It is filled with clear sparkling water, and its bottom is covered in golden sand. Various types of lotuses and white lilies bloom in the pond. When the breeze blows, a sweet fragrance spreads throughout the air. There are two beautiful forests on opposite banks of the pond. Their trees are full of flowers and fruits.

The comfortable chair you are sitting on is made of gold and decorated with divine cloth. You are surrounded by many goddesses, like the god Sakka. Those mighty goddesses, decorated with beautiful ornaments and flowers, entertain you. You are as happy in your mansion as a leader of gods. It is filled with the sweet sounds of drums, conchs, kettle-drums, guitars, and tam-tams. You enjoy the music, dances, and songs. You have received various divine sights, sounds, smells, tastes, and touches. Dear Deva, you shine brighter and brighter in this mansion like the rising sun.

How did you gain all these wonderful things? Is this the result of giving or practicing virtue or paying homage to someone? Please tell me of what meritorious deed this is the result of.

That deva, delighted at being questioned by Arahant Moggallana, gladly explained what he had done that resulted in such great happiness.

Deva:

I lived in the proud city of Kapilavatthu which was owned by the Sakyan people. My name was Kanthaka. I was the dearest horse of Prince Siddhartha, and I was born on the same day as this prince, the son of King Suddhodana.

One day at midnight Prince Siddhartha renounced the palace-life in order to seek enlightenment. He touched my thigh with his soft flexible hands and copper-colored nails. While touching my thigh he told me, “My friend, I am going to achieve enlightenment and after I have attained it, I will help others in the world to cross over this samsara. So carry me, my friend.”

I was overjoyed to hear those words. With great delight I let the prince get onto my back. The famous mighty prince sat on my back, and thrilled, I carried him joyfully.

As the sun was rising we approached another kingdom. Leaving me and the chariot-driver Channa, Prince Siddhartha departed silently as if he had no attachment to us.

I licked Prince Siddhartha’s sacred feet, with their copper-colored toenails, as he was about to depart. We watched the Great Hero entering the thick forest with tears in our eyes.

As soon as he was out of sight, I suddenly got very ill. Right there and then, I died.

Through the power of that meritorious deed, I have received this heavenly mansion. I enjoy this heaven immensely, surrounded by all the divine pleasures.

One day, other devas were rejoicing, having heard that Prince Siddhartha had attained Supreme Enlightenment. When I heard that, I was overjoyed. Based on that joy, I will attain Nibbana one day.

Bhante, when you approach the Greatest Teacher, the Supreme Buddha, please worship the Blessed One saying, “Deva Kanthaka worships you with his words and by bowing his head.”

Soon, I too will go to see the Matchless Teacher who won the battle. It is extremely rare to see such a Supreme Buddha, who is unshaken by the ups and downs of the world. He is the true protector of the world.

On a later day, recollecting the help of the Great Teacher, and feeling grateful and thankful for his teachings, Deva Kanthaka went to see the Supreme Buddha. Having listened to the Buddha’s teaching, he understood it and gained the Eye of Dhamma.

Deva Kanthaka removed self-centered view, doubt, and wrongful practices and became a Stream Entrant. After worshiping the Supreme Teacher’s sacred feet, he disappeared right there and then.