The Vera Sutta (AN 10.92) lists out the criteria for stream entry:
- Five forms of fear and animosity are stilled through the observance of the five precepts
- Four factors of stream entry
- Rightly seen and rightly ferreted out the noble method (dependent origination)
The four factors of stream entry are verified confidence in the Buddha, Dhamma and Sangha, as well as, being endowed with the virtues appealing to the noble ones.
So, when you have all of the above, you can reach stream entry. Those are the criterias to reach stream entry.
And then we have the three effects or results of stream entry, which is overcoming the first three lower fetters (of the ten fetters):
- Eradication of identity view or self view (sakkaya ditthi)
- Becoming free of attachment to rites, rituals and rules (silabbata paramasa)
- Becoming free of skeptical doubt in the Buddha, the Dhamma and the (ideal) Sangha
There's another list in SN 55.5:
- Associating with good people (good company) i.e. talking about the ideal Sangha
- Listening to the true teaching
- Proper attention (yoniso manasikara)
- Practising in line with the teaching
Buddha: “Sāriputta, they speak of a ‘factor of stream-entry’.
What is a factor
of stream-entry?”
“Sir, the factors of stream-entry are associating with good people,
listening to the true teaching, proper attention, and practicing in
line with the teaching.”
“Good, good, Sāriputta! For the factors of stream-entry are
associating with good people, listening to the true teaching, proper
attention, and practicing in line with the teaching.
Sāriputta, they speak of ‘the stream’. What is the stream?”
“Sir, the stream is simply this noble eightfold path, that is: right
view, right thought, right speech, right action, right livelihood,
right effort, right mindfulness, and right immersion.”
“Good, good, Sāriputta! For the stream is simply this noble eightfold
path, that is: right view, right thought, right speech, right action,
right livelihood, right effort, right mindfulness, and right
immersion.
SN 55.5
Conviction-follower doesn't mean free of skeptical doubt. It simply means that they decided to follow this path, after doing some investigation.
Conviction-follower - it's like I'm not a lawyer yet, but as a high school graduate, I compared various career paths and think becoming a lawyer is the right path for me.
Attaining stream entry is like graduating from law school, perhaps but not yet practising law - here, it means now I understand the law completely but not yet practising ("stainless, immaculate vision of the teaching" - AN 3.94).
Attaining arahantship is like becoming a full-fledged successful professional lawyer. Attaining Buddhahood is like becoming the Attorney General (of which, there can only be one at a time).
Of course, arahantship is completely different from the other categories, because all ten fetters have been completely overcome, without a trace of ignorance remaining.
What about self-view or identity-view?
In the following sutta, Ven. Khemaka explains the difference between self-view or identity view and conceit.
So, a stream enterer can become free from identity view, but may still have traces of conceit remaining.
Here's an analogy. Stream entry is like that point in time where you have completely understood how diet, exercise, obesity, metabolism, homeostasis, ageing and non-communicable diseases work. You've thoroughly seen how it works ("stainless, immaculate vision of the teaching" - AN 3.94).
There's no more denial, delusion and doubt. There's no more ritualistic practice of diet and exercise without understanding. You're still obese and unhealthy, but now you have understanding.
The remaining journey to attainment of Arahatship, is like the rigorous journey of improving one's diet and exercise further till perfect health and fitness is achieved.
“After the rainy season the sky is clear and cloudless. And when the
sun rises, it dispels all the darkness from the sky as it shines and
glows and radiates.
In the same way, when the stainless, immaculate vision of the teaching
arises in a noble disciple, three fetters are given up: identity view,
doubt, and misapprehension of precepts and observances.
Afterwards they get rid of two things: desire and aversion. Quite
secluded from sensual pleasures, secluded from unskillful qualities,
they enter and remain in the first absorption, which has the rapture
and bliss born of seclusion, while placing the mind and keeping it
connected. If that noble disciple passed away at that time, they’re
bound by no fetter that might return them to this world.”
AN 3.94
"I am not getting better, my friend. I am not comfortable. My extreme
pains are increasing, not lessening. There are signs of their
increasing, and not of their lessening."
Then Ven. Dasaka went to the elder monks and, on arrival, said to
them, "The monk Khemaka has said to me, 'I am not getting better, my
friend. I am not comfortable. My extreme pains are increasing, not
lessening. There are signs of their increasing, and not of their
lessening.'"
"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to
him, 'The elders, friend Khemaka, say to you, "Concerning these five
clinging-aggregates described by the Blessed One — i.e., form as a
clinging-aggregate, feeling as a clinging-aggregate, perception as a
clinging-aggregate, fabrications as a clinging-aggregate,
consciousness as a clinging-aggregate: Do you assume anything with
regard to these five clinging-aggregates to be self or belonging to
self?"'"
Replying, "As you say, friends," to the elder monks, Ven. Dasaka went
to Ven. Khemaka and on arrival said to him, "The elders, friend
Khemaka, say to you, 'Concerning these five clinging-aggregates
described by the Blessed One — i.e., form as a clinging-aggregate,
feeling as a clinging-aggregate, perception as a clinging-aggregate,
fabrications as a clinging-aggregate, consciousness as a
clinging-aggregate: Do you assume anything with regard to these five
clinging-aggregates to be self or belonging to self?'"
"Friend, concerning these five clinging-aggregates described by the
Blessed One — i.e., form as a clinging-aggregate... feeling...
perception... fabrications... consciousness as a clinging-aggregate:
With regard to these five clinging-aggregates, there is nothing I
assume to be self or belonging to self."
Then Ven. Dasaka went to the elder monks and, on arrival, said to
them, "The monk Khemaka has said to me, 'Friend, concerning these five
clinging-aggregates described by the Blessed One — i.e., form as a
clinging-aggregate... feeling... perception... fabrications...
consciousness as a clinging-aggregate: With regard to these five
clinging-aggregates, there is nothing I assume to be self or belonging
to self.'"
"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to
him, 'The elders, friend Khemaka, say to you, "Concerning these five
clinging-aggregates described by the Blessed One — i.e., form as a
clinging-aggregate... feeling... perception... fabrications...
consciousness as a clinging-aggregate: If, with regard to these five
clinging-aggregates, Ven. Khemaka assumes nothing to be self or
belonging to self, then Ven. Khemaka is an arahant, devoid of
fermentations."'"
Replying, "As you say, friends," to the elder monks, Ven. Dasaka went
to Ven. Khemaka and on arrival said to him, "The elders, friend
Khemaka, say to you, 'Concerning these five clinging-aggregates
described by the Blessed One — i.e., form as a clinging-aggregate...
feeling... perception... fabrications... consciousness as a
clinging-aggregate: If, with regard to these five clinging-aggregates,
Ven. Khemaka assumes nothing to be self or belonging to self, then
Ven. Khemaka is an arahant, devoid of fermentations.'"
"Friend, concerning these five clinging-aggregates described by the
Blessed One — i.e., form as a clinging-aggregate... feeling...
perception... fabrications... consciousness as a clinging-aggregate:
With regard to these five clinging-aggregates, there is nothing I
assume to be self or belonging to self, and yet I am not an arahant.
With regard to these five clinging-aggregates, 'I am' has not been
overcome, although I don't assume that 'I am this.'"
Then Ven. Dasaka went to the elder monks and, on arrival, said to
them, "The monk Khemaka has said to me, 'Friend, concerning these five
clinging-aggregates described by the Blessed One — i.e., form as a
clinging-aggregate... feeling... perception... fabrications...
consciousness as a clinging-aggregate: With regard to these five
clinging-aggregates, there is nothing I assume to be self or belonging
to self, and yet I am not an arahant. With regard to these five
clinging-aggregates, "I am" has not been overcome, although I don't
assume that "I am this."'"
"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to
him, 'The elders, friend Khemaka, say to you, "Friend Khemaka, this 'I
am' of which you speak: what do you say 'I am'? Do you say, 'I am
form,' or do you say, 'I am something other than form'? Do you say, 'I
am feeling... perception... fabrications... consciousness,' or do you
say, 'I am something other than consciousness'? This 'I am' of which
you speak: what do you say 'I am'?"'"
Replying, "As you say, friends," to the elder monks, Ven. Dasaka went
to Ven. Khemaka and on arrival said to him, "The elders, friend
Khemaka, say to you, 'Friend Khemaka, this "I am" of which you speak:
what do you say "I am"? Do you say, "I am form," or do you say, "I am
something other than form"? Do you say, "I am feeling... perception...
fabrications... consciousness," or do you say, "I am something other
than consciousness"'? This "I am" of which you speak: what do you say
"I am"?'"
"Enough, friend Dasaka. What is accomplished by this running back &
forth? Fetch me my staff. I will go to the elder monks myself."
Then Ven. Khemaka, leaning on his staff, went to the elder monks and,
on arrival, exchanged courteous greetings with them. After an exchange
of friendly greetings & courtesies, he sat to one side. As he was
sitting there, the elder monks said to him, "Friend Khemaka, this 'I
am' of which you speak: what do you say 'I am'? Do you say, 'I am
form,' or do you say, 'I am something other than form'? Do you say, 'I
am feeling... perception... fabrications... consciousness,' or do you
say, 'I am something other than consciousness''? This 'I am' of which
you speak: what do you say 'I am'?"
"Friends, it's not that I say 'I am form,' nor do I say 'I am
something other than form.' It's not that I say, 'I am feeling...
perception... fabrications... consciousness,' nor do I say, 'I am
something other than consciousness.' With regard to these five
clinging-aggregates, 'I am' has not been overcome, although I don't
assume that 'I am this.'
"It's just like the scent of a blue, red, or white lotus: If someone
were to call it the scent of a petal or the scent of the color or the
scent of a filament, would he be speaking correctly?"
"No, friend."
"Then how would he describe it if he were describing it correctly?"
"As the scent of the flower: That's how he would describe it if he
were describing it correctly."
"In the same way, friends, it's not that I say 'I am form,' nor do I
say 'I am other than form.' It's not that I say, 'I am feeling...
perception... fabrications... consciousness,' nor do I say, 'I am
something other than consciousness.' With regard to these five
clinging-aggregates, 'I am' has not been overcome, although I don't
assume that 'I am this.'
"Friends, even though a noble disciple has abandoned the five lower
fetters, he still has with regard to the five clinging-aggregates a
lingering residual 'I am' conceit, an 'I am' desire, an 'I am'
obsession. But at a later time he keeps focusing on the phenomena of
arising & passing away with regard to the five clinging-aggregates:
'Such is form, such its origin, such its disappearance. Such is
feeling... Such is perception... Such are fabrications... Such is
consciousness, such its origin, such its disappearance.' As he keeps
focusing on the arising & passing away of these five
clinging-aggregates, the lingering residual 'I am' conceit, 'I am'
desire, 'I am' obsession is fully obliterated.
"Just like a cloth, dirty & stained: Its owners give it over to a
washerman, who scrubs it with salt earth or lye or cow-dung and then
rinses it in clear water. Now even though the cloth is clean &
spotless, it still has a lingering residual scent of salt earth or lye
or cow-dung. The washerman gives it to the owners, the owners put it
away in a scent-infused wicker hamper, and its lingering residual
scent of salt earth, lye, or cow-dung is fully obliterated.
"In the same way, friends, even though a noble disciple has abandoned
the five lower fetters, he still has with regard to the five
clinging-aggregates a lingering residual 'I am' conceit, an 'I am'
desire, an 'I am' obsession. But at a later time he keeps focusing on
the phenomena of arising & passing away with regard to the five
clinging-aggregates: 'Such is form, such its origin, such its
disappearance. Such is feeling... Such is perception... Such are
fabrications... Such is consciousness, such its origin, such its
disappearance.' As he keeps focusing on the arising & passing away of
these five clinging-aggregates, the lingering residual 'I am' conceit,
'I am' desire, 'I am' obsession is fully obliterated."
When this was said, the elder monks said to Ven. Khemaka, "We didn't
cross-examine Ven. Khemaka with the purpose of troubling him, just
that [we thought] Ven. Khemaka is capable of declaring the Blessed
One's message, teaching it, describing it, setting it forth, revealing
it, explaining it, making it plain — just as he has in fact declared
it, taught it, described it, set it forth, revealed it, explained it,
made it plain."
That is what Ven. Khemaka said. Gratified, the elder monks delighted
in his words. And while this explanation was being given, the minds of
sixty-some monks, through no clinging, were fully released from
fermentations — as was Ven. Khemaka's.
Khemaka Sutta (SN 22.89)
Here's a more detailed commentary by Piya Tan on the Khemaka Sutta here on Dharmafarer:
In other words, one may not regard the five aggregates as self (attā)
or as belonging to self, but this does not mean that one is an arhat.
This is because even after the destruction of the five lower fetters,
there still remains a residue of the conceit “I am,” of the desire,“I
am,” and of the latent tendency, “I am.” Only when one has totally
uprooted the notion that “I am” the aggregates, that one becomes an
arhat.
Piya Tan quotes Ven. Bodhi:
The other elders apparently had not yet attained any stage of
awakening and thus did not understand this difference, but the
Venerable Khemaka must have been at least a stream-enterer (some
commentators say he was a non-returner) and thus knew that the
elimination of identity view does not completely remove the sense of
personal identity. Even for the non-returner,an “odor of subjectivity”
based on the five aggregates still lingers over the experience.
Also please see "A view of the self".
