user10105: I just wan to know whether there are any measurements advised by the Buddha to identify a stream enterer (sotapanna). I know for a fact that from the stream enterer and above, all four types have given up on self doesn't tell that he/she is enlightened or in this state or not. 
So how are we to find these noble people? Are there any instructions and where is it cited? 

user8157: To find or identify noble people can be difficult, even impossible, because you yourself must have some idea about the True Dhamma to be able to do this. Therefore, a problem arises similar to the question of: "What occurs 1st, the chicken or the egg?" 
The Canki Sutta provides the following preliminary answer to the question:

How is truth discovered? There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder
  or householder's son goes to him and observes him with regard to three
  mental qualities — qualities based on greed, qualities based on
  aversion, qualities based on delusion: 'Are there in this venerable
  one any such qualities based on greed that, with his mind overcome by
  these qualities, he might say, "I know," while not knowing, or say, "I
  see," while not seeing; or that he might urge another to act in a way
  that was for his/her long-term harm & pain?' As he observes him, he
  comes to know, 'There are in this venerable one no such qualities
  based on greed, hated & delusion. His bodily behavior & verbal behavior are those of
  one not greedy, hateful or delued. And the Dhamma he teaches is deep, hard to see, hard
  to realize, tranquil, refined, beyond the scope of conjecture, subtle,
  to-be-experienced by the wise. This Dhamma can't easily be taught by a
  person who's greedy, hateful or delued.

The Ani Sutta also provides possible guidance. It states: 

...in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata — deep, deep in their
  meaning, transcendent, connected with emptiness (sunnata) — are being recited.
  They won't lend ear, won't set their hearts on knowing them, won't
  regard these teachings as worth grasping or mastering. But they will
  listen when discourses that are literary works — the works of poets,
  elegant in sound, elegant in rhetoric, the work of outsiders, words of
  disciples — are recited. They will lend ear and set their hearts on
  knowing them.

Today, many Buddhists claim to study words from the Buddha only but when these individuals explain the core teachings, such as Dependent Origination, their explanations do not accord with a dhamma that "can be experienced for the wise for themselves" (per the Canki Sutta) or that are "connected to emptiness" (per the Ani Sutta). Instead, their explanations are "within the scope of conjecture", namely, unverifiable speculative theories about an unknowable past & future. 
In summary, if you yourself are not a stream-enterer or are not well versed in the teachings of the Buddha, you probably cannot measure if another person is a stream-enterer, regardless of how virtuous that person may appear externally. 

user-1: I have posted this book before, here it is again: Sotapanna Handbook (or available here).
It's a compilation of 50 or so suttas where Buddha mentioned stream-enterer (free from publisher).  
Yes, Buddha gave us tools to measure ourselves.  Please notice that there is no tool to measure other people's progress.  Only Buddha had that quality, not even his great disciples ever proclaimed progress in others. 
And for reference why one should not judge other's progress (stream-enterer, once returner, etc..) is from Migasala Sutta, Buddha told Ven. Ananda

"I alone, Ānanda, can measure their measure or one like me."

The reason i feel it should be told because some teachers would proclaim their students to be such and such for some other questionable purpose. 
summary of migasala sutta

Ananda visits Migasālā in her home and is questioned as to why both
  Pūrana and Isidatta, the former of whom was a brahmacārī and the
  latter not, should both have been born in Tusita, as sakadāgāmins.
  Ananda offers no explanation, but consults the Buddha, who declares
  that Migasālā is but a foolish, frail, motherly body with none but
  mother wit; how, then, could she understand the diversity in the
  person of man? (purisa-puggala-paropariyañāna). The Buddha then goes
  on to divide men into six classes according to their capabilities and
  attainments. It is not possible for anyone, save a Tathāgata, to
  measure persons.


10105: <p>I just wan to know whether there are any measurements advised by the Buddha to identify a stream enterer (sotapanna). I know for a fact that from the stream enterer and above, all four types have given up on self doesn't tell that he/she is enlightened or in this state or not. </p>

<p>So how are we to find these noble people? Are there any instructions and where is it cited? </p>
 8157: <p>To find or identify noble people can be difficult, even impossible, because you yourself must have some idea about the True Dhamma to be able to do this. Therefore, a problem arises similar to the question of: "<em>What occurs 1st, the chicken or the egg?</em>" </p>

<p>The <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.095x.nymo.html" rel="nofollow">Canki Sutta</a> provides the following preliminary answer to the question:</p>

<blockquote>
  <p><em>How is truth discovered? There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder
  or householder's son goes to him and observes him with regard to three
  mental qualities — qualities based on greed, qualities based on
  aversion, qualities based on delusion: 'Are there in this venerable
  one any such qualities based on greed that, with his mind overcome by
  these qualities, he might say, "I know," while not knowing, or say, "I
  see," while not seeing; or that he might urge another to act in a way
  that was for his/her long-term harm &amp; pain?' As he observes him, he
  comes to know, 'There are in this venerable one no such qualities
  based on greed, hated &amp; delusion. His bodily behavior &amp; verbal behavior are those of
  one not greedy, hateful or delued. And the Dhamma he teaches is deep, hard to see, hard
  to realize, tranquil, refined, <strong>beyond the scope of conjecture</strong>, subtle,
  <strong>to-be-experienced by the wise</strong>. This Dhamma can't easily be taught by a
  person who's greedy, hateful or delued.</em></p>
</blockquote>

<p>The <a href="http://www.accesstoinsight.org/tipitaka/sn/sn20/sn20.007.than.html" rel="nofollow">Ani Sutta</a> also provides possible guidance. It states: </p>

<blockquote>
  <p><em>...in the course of the future there will be monks who won't listen when discourses that are words of the Tathagata — deep, deep in their
  meaning, transcendent, <strong>connected with</strong> <strong>emptiness (sunnata)</strong> — are being recited.
  They won't lend ear, won't set their hearts on knowing them, won't
  regard these teachings as worth grasping or mastering. But they will
  listen when discourses that are literary works — the works of poets,
  elegant in sound, elegant in rhetoric, the work of outsiders, words of
  disciples — are recited. They will lend ear and set their hearts on
  knowing them.</em></p>
</blockquote>

<p>Today, many Buddhists claim to study words from the Buddha only but when these individuals explain the core teachings, such as Dependent Origination, their explanations do not accord with a dhamma that "<em>can be experienced for the wise for themselves</em>" (per the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.095x.nymo.html" rel="nofollow">Canki Sutta</a>) or that are "<em>connected to emptiness</em>" (per the <a href="http://www.accesstoinsight.org/tipitaka/sn/sn20/sn20.007.than.html" rel="nofollow">Ani Sutta</a>). Instead, their explanations are "<em>within the scope of conjecture</em>", namely, unverifiable speculative theories about an unknowable past &amp; future. </p>

<p>In summary, if you yourself are not a stream-enterer or are not well versed in the teachings of the Buddha, you probably cannot measure if another person is a stream-enterer, regardless of how virtuous that person may appear externally. </p>
 -1: <p>I have posted this book before, here it is again: <a href="http://www.youblisher.com/p/623524-Sotapanna-Handbook-English/" rel="nofollow">Sotapanna Handbook</a> (or available <a href="https://meditationexplorer.files.wordpress.com/2014/07/sotapanna_handbook_english_version-2.pdf" rel="nofollow">here</a>).</p>

<p>It's a compilation of 50 or so suttas where Buddha mentioned stream-enterer (free from publisher).  </p>

<p>Yes, Buddha gave us tools to measure ourselves.  Please notice that there is no tool to measure other people's progress.  Only Buddha had that quality, not even his great disciples ever proclaimed progress in others. </p>

<p>And for reference why one should not judge other's progress (stream-enterer, once returner, etc..) is from Migasala Sutta, Buddha told Ven. Ananda</p>

<blockquote>
  <p>"I alone, Ānanda, can measure their measure or one like me."</p>
</blockquote>

<p>The reason i feel it should be told because some teachers would proclaim their students to be such and such for some other questionable purpose. </p>

<p>summary of migasala sutta</p>

<blockquote>
  <p>Ananda visits Migasālā in her home and is questioned as to why both
  Pūrana and Isidatta, the former of whom was a brahmacārī and the
  latter not, should both have been born in Tusita, as sakadāgāmins.
  Ananda offers no explanation, but consults the Buddha, who declares
  that Migasālā is but a foolish, frail, motherly body with none but
  mother wit; how, then, could she understand the diversity in the
  person of man? (purisa-puggala-paropariyañāna). The Buddha then goes
  on to divide men into six classes according to their capabilities and
  attainments. It is not possible for anyone, save a Tathāgata, to
  measure persons.</p>
</blockquote>
