Along the Buddhist path, there is a distinct transition called stream entry, at which point a practitioner is said to be assured of reaching full Awakening. Stream entry comes when a person has sufficient experiential understanding of the teachings to bring about an irreversible change of view. A stream-enterer has gained certain qualities of mind and abandoned certain incorrect ways of seeing. What does practice look like after stream entry? How does it differ from practice before this transition? Supported by many references to the Pāli Canon, this book describes the change called “entering the stream,” then draws out various means of walking the path to reach full Awakening. Kim Allen provides both a rigorous analysis and an inspired vision of practice after stream entry.
There’s a quote from the movie The Edge of Tomorrow that comes to mind: "find me when you wake up". Similarly, after the chaos and battles of Dukkha and it’s Cessation, I recommend you look to this book after you first wake up.
For anyone who’s had their first awakening (path & fruit moment), the first realization of Nibbāna, this is the book to find and read afterwards. It provides support in understanding your experience what to do next.
For more on this and related topics, consider: • Into the Stream: A Study Guide on the First Stage of Awakening — by Thanissaro Bhikkhu [this is helpful for aiming towards stream entry or just after it] • The Island : An Anthology of the Buddha's Teachings on Nibbāna — by Ajahn Pasanno & Ajahn Amaro [this helps at all stages of awakening and especially after an initial one]
My gratitude to the author Kim Allen and to all my teachers past, present, and future. May all beings attain full awakening, -Joe Rucker
Topics in this post and the book’s referenced: • Stream enterer (sotāpanna) • Once-returner (sakadāgāmi) • Non-returner (anāgāmi) • Fully awakened (Arahant) • Cessation of craving (tanha) / Enlightenment / Nirvana (Nibbāna)
Although the book quotes the suttas abundantly, the context in which these quotes are embedded is sometimes affected by notions of practice that are alien to them (e.g. contemplation of brahmavihara as impermanent is conflated with "vipassana practice"). This is in line with the broader trend of regarding latter-day commentary (like Visuddhimagga) as authoritative, although it isn't.
The treatment is also largely scholastic in nature and does not evince a personal apprehension of the nature of dhamma practice. One may use the book as a repository from which to mine sutta quotes relevant to the topic at hand, although even so the picture would be substantially incomplete, especially considering the entire sutta compendium is available for a sekha seeking instruction.