A stream-enterer who is destined for full awakening partakes in long life, beauty, happiness, fame, and authority, both divine and human.
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nandakaṁ licchavimahāmattaṁ bhagavā etadavoca:
Once, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Then Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees|, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees| was seated to one side, the Blessed One said to him:
“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“Nandaka, a disciple of the Noble Ones who is endowed with four qualities is a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, not liable to states of suffering, and |destined for full awakening::going towards enlightenment [sambodhiparāyaṇa]|. What four? 1.) Here|, Nandaka,::::,| a disciple of the Noble Ones is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha thus: ‘Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.’ 2.) He is endowed with perfect clarity in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| … 3.) in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| … and 4.) he is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. Endowed with these four qualities|, Nandaka,::::,| a disciple of the Noble Ones is a stream-enterer, not liable to states of suffering, and destined for full awakening.
Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṁyutto hoti dibbenapi mānusenapi; vaṇṇena saṁyutto hoti dibbenapi mānusenapi; sukhena saṁyutto hoti dibbenapi mānusenapi; yasena saṁyutto hoti dibbenapi mānusenapi; ādhipateyyena saṁyutto hoti dibbenapi mānusenapi. Taṁ kho panāhaṁ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadevāhaṁ vadāmī”ti.
And furthermore|, Nandaka,::::,| a disciple of the Noble Ones who is endowed with these four qualities partakes in a long life span, whether |divine::heavenly, celestial [dibba]| or human; he partakes in |beauty::good looks [vaṇṇa]|, whether divine or human; he partakes in |happiness::contentment, ease, pleasant abiding [sukha]|, whether divine or human; he partakes in |fame::glory, prestige [yasa]|, whether divine or human; he partakes in |authority::influence, power; lit. rulership [ādhipateyya]|, whether divine or human. But|, Nandaka,::::,| I do not say this having heard it from another ascetic or brahmin. Moreover, what I have known for myself, seen for myself, and realized for myself, that is what I declare.”
Evaṁ vutte, aññataro puriso nandakaṁ licchavimahāmattaṁ etadavoca:
When this was said, a certain man said to Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees|:
“nahānakālo, bhante”ti.
“It is time to bathe, sir.”
“Alaṁ dāni, bhaṇe, etena bāhirena nahānena. Alamidaṁ ajjhattaṁ nahānaṁ bhavissati, yadidaṁ— bhagavati pasādo”ti.
“Enough, my good man, with this outer bathing. This inner bathing will be sufficient, namely—|confidence::clarity, faith, inspiration, trust [pasāda]| in the Blessed One.”
Once, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Then Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees|, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees| was seated to one side, the Blessed One said to him:
“Nandaka, a disciple of the Noble Ones who is endowed with four qualities is a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, not liable to states of suffering, and |destined for full awakening::going towards enlightenment [sambodhiparāyaṇa]|. What four? 1.) Here|, Nandaka,::::,| a disciple of the Noble Ones is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha thus: ‘Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.’ 2.) He is endowed with perfect clarity in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| … 3.) in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| … and 4.) he is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. Endowed with these four qualities|, Nandaka,::::,| a disciple of the Noble Ones is a stream-enterer, not liable to states of suffering, and destined for full awakening.
And furthermore|, Nandaka,::::,| a disciple of the Noble Ones who is endowed with these four qualities partakes in a long life span, whether |divine::heavenly, celestial [dibba]| or human; he partakes in |beauty::good looks [vaṇṇa]|, whether divine or human; he partakes in |happiness::contentment, ease, pleasant abiding [sukha]|, whether divine or human; he partakes in |fame::glory, prestige [yasa]|, whether divine or human; he partakes in |authority::influence, power; lit. rulership [ādhipateyya]|, whether divine or human. But|, Nandaka,::::,| I do not say this having heard it from another ascetic or brahmin. Moreover, what I have known for myself, seen for myself, and realized for myself, that is what I declare.”
When this was said, a certain man said to Nandaka, the chief minister of the |Licchavis::::Litch-uh-vees|:
“It is time to bathe, sir.”
“Enough, my good man, with this outer bathing. This inner bathing will be sufficient, namely—|confidence::clarity, faith, inspiration, trust [pasāda]| in the Blessed One.”
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nandakaṁ licchavimahāmattaṁ bhagavā etadavoca:
“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṁyutto hoti dibbenapi mānusenapi; vaṇṇena saṁyutto hoti dibbenapi mānusenapi; sukhena saṁyutto hoti dibbenapi mānusenapi; yasena saṁyutto hoti dibbenapi mānusenapi; ādhipateyyena saṁyutto hoti dibbenapi mānusenapi. Taṁ kho panāhaṁ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadevāhaṁ vadāmī”ti.
Evaṁ vutte, aññataro puriso nandakaṁ licchavimahāmattaṁ etadavoca:
“nahānakālo, bhante”ti.
“Alaṁ dāni, bhaṇe, etena bāhirena nahānena. Alamidaṁ ajjhattaṁ nahānaṁ bhavissati, yadidaṁ— bhagavati pasādo”ti.