Да, "саддха-ануссари" и "дхамма-ануссари" относятся к "Благородным личностям".
Семиричная классификация "Благородной общины" приведена в Китагири сутте:
http://www.accesstoinsight.org/tipitaka/mn/mn.070.than.html
В Китагири сутте так описываются "Следующий Дхамме" и "Следующий вере":
"And what is the individual who is a Dhamma-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But with a [sufficient] measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a Dhamma-follower.[9] Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.
"And what is the individual who is a conviction-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But he has a [sufficient] measure of conviction in & love for the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a conviction-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.
http://www.accesstoinsight.org/tipitaka/mn/mn.070.than.htmlВ Рупа сутте говорится:
At Savatthi. "Monks, forms are inconstant, changeable, alterable. Sounds... Aromas... Flavors... Tactile sensations... Ideas are inconstant, changeable, alterable.
"One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
"One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry shades. He is incapable of passing away until he has realized the fruit of stream-entry.
http://www.accesstoinsight.org/tipitaka/sn/sn25/sn25.002.than.htmlНасчет обязательного достижения вступления в поток, - возможно, имеются в виду именно те люди, которые уверены в непостоянстве видимых форм, звуков, запахов, вкусов, тактильных ощущений и качеств, и которые практикуют под руководством Будды. Тут нужно учитывать и другие сутты.
Выше в Китагири сутте идет речь о
возможности достижения высшей цели.
В Алагаддупама сутте дается такое описание:
"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.
"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — those monks who are Dhamma-followers and conviction-followers [18] are all headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.
"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — those monks who have a [sufficient] measure of conviction in me, a [sufficient] measure of love for me, are all headed for heaven. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags."
http://www.accesstoinsight.org/tipitaka/mn/mn.022.than.htmlВ Саракани сутте дается такое описание:
"Take the case of another man. He is endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. But he is not joyous in wisdom and has not gained release. Yet by destroying three fetters he is a Stream-Winner, not subject to rebirth in states of woe, assured of enlightenment. That man is entirely freed... from states of woe.
"Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But perhaps he has these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. And the things proclaimed by the Tathaagata are moderately approved by him with insight. That man does not go to the realm of hungry ghosts, to the downfall, to the evil way, to states of woe.
"Take the case of another man. He is not even endowed with unwavering devotion to the Buddha, the Dhamma, the Sangha. He is not joyous and swift in wisdom and has not gained release. But he has just these things: the faculty of faith, of energy, of mindfulness, of concentration, of wisdom. Yet if he has merely faith, merely affection for the Tathaagata, that man, too, does not go to... states of woe.
http://www.accesstoinsight.org/tipitaka/sn/sn55/sn55.024.wlsh.htmlВ итоге из сутт можно сделать традиционный вывод о том, что "саддханусари" и "дхамманусари" имеют все шансы достичь "вступления в поток" (особенно под непосредственным личным руководством Будды, как описано в Мадджхима Никае 34), но им нужно приложить для этого усилия, и не быть беспечными. Иначе они достигнут благополучного перерождения только в следующей жизни.
Как пишет досточтимый Аггачитта:
So even if you do not become a sotapanna, but if you accept and apply the teachings you come under this category. However, unlike the ariyas who are freed from rebirth in the lower realms, this category of people is assured of such a favourable rebirth in the next life only.
Even if one does not become a sotapanna, but still has faith in the Dhamma when one dies, one is assured of not going to the woeful states in the immediate succeeding life.
http://sasanarakkha.org/dhamma/2003/06/pathama-saranani-sakka-sutta.shtml