Entering the Fixed Course of Rightness (SN 25.1) ( lemmy.world )

At Sāvatthi.

"Bhikkhus, the eye is impermanent, changing, becoming otherwise; the ear is impermanent, changing, becoming otherwise; the nose is impermanent, changing, becoming otherwise; the tongue is impermanent, changing, becoming otherwise; the body is impermanent, changing, becoming otherwise; the mind is impermanent, changing, becoming otherwise.

Bhikkhus, one who has faith and conviction in these phenomena (dhammas) in this way is called a faith-follower, who has entered the fixed course of rightness, entered the plane of awakened beings, has left behind the plane of ordinary individuals; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the realm of ghosts; and is incapable of dying without having realized the fruit of stream-entry.

Bhikkhus, one for whom these phenomena are accepted through wisdom after pondering over them to a sufficient degree is called a dhamma-follower, who has entered the fixed course of rightness, entered the plane of awakened beings, has left behind the plane of ordinary individuals; such a one is incapable of performing the action that would lead to rebirth in hell, the animal realm, or the realm of ghosts; and is incapable of dying without having realized the fruit of stream-entry.

Bhikkhus, one who knows and sees these phenomena in this way is called a stream-enterer, no longer subject to rebirth in lower realms, fixed in destiny, and bound for full awakening."

What the Buddha is sharing here is that an individual who either has faith and conviction in his teachings (established through having independently verified them) or has cultivated a partial degree of wisdom through independent verification (but hasn't cultivated reflective wisdom) will not die without having realized the fruit of stream-entry.

These are the qualities one possesses and strengthens as they gradually work towards stream-entry, awakening to the truth of enlightenment:

1. Learning the words of the Buddha with enthusiasm and dedication.

2. Accompanied by close examination, reflecting on one's experiences and/or applying the teachings in practice to independently verify them.

3. Building up a life practice of the independently verified teachings.

Following is the gradual progression in the way of practice leading to the fruition of stream-entry as one gradually integrates all the factors of the Eightfold Path into their practice:

1. Purification of ethical conduct.

2. Application of sense restraint (moderation in eating).

3. Active meditation training two to three times per day.

4. Dedication to being situationally aware, i.e., leaving craving and grief for the world.

5. Gradual shift to clear comprehension and mindfulness, with a frame of reference rooted in mindfulness of the body (or feelings, mind, mental qualities).

6. Gradual abandonment of the hindrances of doubt, sensual desire, ill-will, restlessness and worry (agitation), and complacency (dullness) for growing periods of time. This then allows for the mental qualities (factors) of enlightenment to shine through: mindfulness, investigation of phenomena, persistence (energy), and joy. This gradually leads to abiding in the jhānas.

7. The jhānas gradually allow further cultivation of the enlightenment factors of joy, tranquility, concentration, and equanimity.

8. Experiential understanding of discontentment arising from attachment to the five aggregates (1st Noble Truth), the cause of discontentment (2nd Noble Truth) as the mind operating from craving/desire/attachment, and the gradual cessation of discontentment (3rd Noble Truth) from letting go of operating the mind through craving/desire/attachment, and instead operating from mindfulness and wisdom.

9. Experiential understanding of the six sense bases as how the world arises and ceases to be from the 1st and 3rd Noble Truths.

Doing these is a matter of gradual training that one consistently practices over a period of several months, a year, or two. Each individual's journey is unique, and it is one's independent journey of leaving behind the plane of ordinary individuals and entering the plane of awakened beings. However, doing this is no more difficult or different than training to acquire a new skillset.

This is how the Buddha frames the value of stream-entry in one of the Dhammapada verses:

Better than sole sovereignty over the earth,
better than going to heaven,
better even than lordship over all the worlds
is the supramundane Fruition of Stream Entrance.

-- Dhammapada Verse 178

The benefits of stream-entry are access to the enlighten-mental quality of unconditional joy, a high degree of concentration, improved memory, freedom from doubt about the Buddha's enlightenment, his teachings and in one's ability to get to full enlightenment, blossoming personal and professional relationships.

Related Teachings:

Rare That One Obtains the Human State (DhP 182, SN 55.48) - The Buddha is sharing in these teachings on the rarity of being born as a human being, on the rarity of being born at a time when a Buddha has arisen, and on the rarity of being born when one has gained access to the Dhamma.

What is the stream and who is a stream-enterer (SN 55.5) - A dialogue between the Buddha and Sāriputta on the four factors for stream-entry: 1.) association with good people, 2.) hearing the true teaching, 3.) wise attention, and 4.) practice in accordance with the teaching. Sāriputta also defines the "stream" and the "stream-enterer" and the Buddha approves of his answer.

Gradual training and gradual progress: The Habit Curve - The process of gradually training per the Buddha's guidelines is comparable to formation of new habits. It is effortful in the beginning to shift to this new frame of reference, but over time and with practice, it becomes easy, automatic and second nature.