The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the end of suffering.

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

Amidst bitter disputes among the Kosambi bhikkhus, the Buddha teaches six principles of cordiality to restore unity, emphasizing shared loving-kindness, ethics, and noble view. The Buddha then outlines seven qualities that when sought out, lead to the fruit of stream-entry and provide the means to verify it.

The immediate wearing away of the taints occurs when personal existence views, dogmas, and doubt are seen for what they truly are: transient intentional constructs dependently arisen from ignorance-contact.

Which things should a virtuous bhikkhu carefully attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should carefully attend to the five aggregates that are subject to clinging.

A stream-enterer discerns as it truly is the arising, the passing away, the gratification, the drawback, and the escape regarding the five aggregates subject to clinging.

The Buddha expands on stream-entry, stating that a disciple must discern as they truly are the arising, passing away, gratification, drawback, and escape in regard to the five faculties.

Ignorance is the failure to discern that the five aggregates are subject to arising and vanishing. True knowledge is when an instructed disciple of the Noble Ones truly discerns that these physical and mental phenomena are subject to arising and vanishing.

The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

A stream-enterer who is destined for full awakening partakes in long life, beauty, happiness, fame, and authority, both divine and human.

A stream-enterer has surmounted all fear of bad destinations and states of suffering.

The eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry before death. Fully understanding and seeing this truth makes one a stream-enterer, free from lower realms and destined for complete awakening.

Forms, sounds, odors, tastes, tangible objects, and mental objects are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry before death.

The six classes of consciousness are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry.

Form, feeling, perception, intentional constructs, and consciousness are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry before death. Fully understanding and seeing this truth makes one a stream-enterer, free from lower realms and destined for complete awakening.

Though understanding impermanence and not-self, venerable Channa anxiously struggles to accept Nibbāna, wondering, “Who is my self?” Venerable Ānanda shares the Buddha’s teaching on avoiding the extremes of existence and non-existence, leading Channa to completely breakthrough to the Dhamma.

When Mahānāma inquires about the frequent abidings of a stream-enterer who has cognized the Dhamma, the Buddha reveals six foundational recollections. A frequent cultivation of these recollections allows the stream-enterer to remain completely steady even when living amidst unbalanced and afflicted people.

A dying lay disciple, Dīghāvu, invites the Buddha to his sickbed. Already established in the four factors of stream entry and in deep insight into impermanence, unsatisfactoriness, and dispassion, he receives a final exhortation to keep his mind on the Dhamma. After his passing, the Buddha declares Dīghāvu a non-returner who will attain final Nibbāna.

The Buddha outlines six deeds an individual accomplished in view is incapable of committing, including the five heinous crimes and dedicating oneself to another teacher

The Buddha outlines six benefits of realizing the fruit of stream-entry.

The Buddha defines ten types of practitioners accomplished in view, dividing them into five who achieve final awakening in this world and five who achieve it after passing away into higher realms.

The Buddha maps the stages of awakening to fulfilling ethical conduct, collectedness, and wisdom.