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Udagga-cittaṃ pasanna-cittaṃ: 8 suttas where lay person attains stream entry WHILE hearing Buddha's Dhamma talk and THINKING about it with first jhāna

 



Udaggacittaṃ pasannacittaṃ 8 texts and 8 matches in Suttanta Pali

https://find.dhamma.gift/result/udaggacitta%E1%B9%83-pasannacitta%E1%B9%83_suttanta_pali_8-8.htm

Sutta

an8.12

an8.21

an8.22

dn3

dn5

mn56

mn91

ud5.3


All 8 passages are the same, or slightly shorter versions of DN 5.7

DN 5.7 - The Realization of the Fruit of Stream-Entry


7. Sotāpattiphalasacchikiriyā
7. The Realization of the Fruit of Stream-Entry
Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi,
Then the Buddha taught Kūṭadanta step by step, with
seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ;
a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.
He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vi-nīvaraṇa-cittaṃ udagga-cittaṃ pasanna-cittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi—
And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.
suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;
Just as a clean cloth rid of stains would properly absorb dye,
evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
“Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.


frankk comments

First jhāna not explicitly mentioned, but 

vi-nīvaraṇa-cittaṃ  =  mind rid of 5 hindrances


udagga-cittaṃ = udagga = adj. joyful; elated; enraptured; exulted; lit. up foremost [ud + agga].

The usual terms for happiness that would confirm jhāna would be 'pīti' and/or sukha (in conjunction with samādhi, or mind rid of 5 hindrances). Another term that is sometimes used to describe joy in the first 3 jhānas is 'sāta', so there is precedent for not sticking to the usual pīti, sukha, pamojja. 


muducittaṃ  =  the malleable/pliable mind. This term is used in a standard formula to describe an imperturbable fourth jhāna that can easilly realize the 6 higher knowledges.



pasanna-cittaṃ, = "confident" is a term used to described second jhāna, refers to confidence in the efficacy of Dhamma, and confidence in the Buddha.


You could claim this is a samādhi lower than first jhāna, but then you would have to ask the question, why would the Buddha define sammā samādhi with just four jhānas, and not mention a lower samādhi that can realize nirvana?
Attainment of stream entry is a guarantee that arahantship will be realized withn 7 life times. 

AN 1 has several suttas describing how even if one has a finger snap's tiny moment of time doing metta, it's considered "not neglecting jhāna". 


The sensible assumption: first jhāna is the absolute minimum samādhi needed to realize nirvana

So these 8 suttas where a lay person attains stream entry,
it's happening while the Buddha is talking to them (vāca = voice, vocalization, speech).
The speech is composed of vitakka + vicāra, vacī sankhāra (voice fabrications),
therefore the vitakka and vicāra must be thoughts and evaluation that are linguistc, verbal, mental talk, thoughts you think before they can be spoken in a communicable language.

The lay person hears Dharma speech, thinks about that Dharma (with vitakka) while in first jhāna (even if just for a tiny moment), 
and penetrates the meaning of Dhamma (with Dhamma vicaya, sampajāno, upekkha), to guarantee full realization of nirvana at a later date.



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