user23662: I have read that the Stream Enterer needs to develop all the 5 faculties order to become enlightened. One of these facilities is faith. It is also said that they are beyond skeptical doubt of the Buddha's teachings and know for themselves the way out of suffering as they have the right view. Since they have seen the Buddhas teaching for themselves then, why do they need to develop faith in it? You only would need to trust someones word if you cannot verify their claims for oneself. I understand then why a Putthujana would need faith. So I am wondering maybe a) I am wrong in my understanding of what Saddha means... if so what is it and how why do I need to cultivate it or b) I am wrong in my understanding of what a sotapanna is and he is still needing to verify certain things. Can some one affirm which of these two are right?
Linked Discourses 48.56
6. The Boar’s Cave
Grounded

“Mendicants, when a mendicant is grounded in one thing the five faculties become developed, well developed. What one thing? Diligence. And what is diligence? It’s when a mendicant looks after their mind when it comes to defilements and things that stimulate defilements. As they do so the faculties of faith, energy,
mindfulness, immersion, and wisdom are fully developed. That’s how when a mendicant is grounded in one thing the five faculties become developed, well developed.”

Thanks

user471: According to AN 10.92, three of the four factors of stream entry include "experiential confidence" (translated by Ven. Sujato) or "verified confidence" (translated by Ven. Thanissaro) in the Buddha, the Dhamma and the Sangha.
Experiential confidence or verified confidence is different from faith. It means that one has confidence, based on experiential verification.

Why is faith important?
It's answered in this phrase from MN95 - “Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a teacher arises, one visits him. That is why faith is most helpful for visiting.”
The rest of the quoted sutta shows how faith leads to discovery of truth.

“In that way, Master Gotama, there is the discovery of truth; in that
way one discovers truth; in that way we recognise the discovery of
truth. But in what way, Master Gotama, is there the final arrival at
truth? In what way does one finally arrive at truth? We ask Master
Gotama about the final arrival at truth.” “The final arrival at truth,
Bhāradvāja, lies in the repetition, development, and cultivation of
those same things. In this way, Bhāradvāja, there is the final arrival
at truth; in this way one finally arrives at truth; in this way we
describe the final arrival at truth.”
“In that way, Master Gotama, there is the final arrival at truth; in
that way one finally arrives at truth; in that way we recognise the
final arrival at truth. But what, Master Gotama, is most helpful for
the final arrival at truth? We ask Master Gotama about the thing most
helpful for the final arrival at truth.” “Striving is most helpful for
the final arrival at truth, Bhāradvāja. If one does not strive, one
will not finally arrive at truth; but because one strives, one does
finally arrive at truth. That is why striving is most helpful for the
final arrival at truth.”
“But what, Master Gotama, is most helpful for striving? We ask Master
Gotama about the thing most helpful for striving.”
“Scrutiny is most helpful for striving, Bhāradvāja. If one does not
scrutinise, one will not strive; but because one scrutinises, one
strives. That is why scrutiny is most helpful for striving.”
“But what, Master Gotama, is most helpful for scrutiny? We ask Master
Gotama about the thing most helpful for scrutiny.”
“Application of the will is most helpful for scrutiny, Bhāradvāja. If
one does not apply one’s will, one will not scrutinise; but because
one applies one’s will, one scrutinises. That is why application of
the will is most helpful for scrutiny.”
“But what, Master Gotama, is most helpful for application of the will?
We ask Master Gotama about the thing most helpful for application of
the will.”
“Zeal is most helpful for application of the will, Bhāradvāja. If one
does not arouse zeal, one will not apply one’s will; but because one
arouses zeal, one applies one’s will. That is why zeal is most helpful
for application of the will.”
“But what, Master Gotama, is most helpful for zeal? We ask Master
Gotama about the thing most helpful for zeal.”
“A reflective acceptance of the teachings is most helpful for zeal,
Bhāradvāja. If one does not gain a reflective acceptance of the
teachings, zeal will not spring up; but because one gains a reflective
acceptance of the teachings, zeal springs up. That is why a reflective
acceptance of the teachings is most helpful for zeal.”
“But what, Master Gotama, is most helpful for a reflective acceptance
of the teachings? We ask Master Gotama about the thing most helpful
for a reflective acceptance of the teachings.”
“Examination of the meaning is most helpful for a reflective
acceptance of the teachings, Bhāradvāja. If one does not examine their
meaning, one will not gain a reflective acceptance of the teachings;
but because one examines their meaning, one gains a reflective
acceptance of the teachings. That is why examination of the meaning is
most helpful for a reflective acceptance of the teachings.”
“But what, Master Gotama, is most helpful for examination of the
meaning? We ask Master Gotama about the thing most helpful for
examination of meaning.”
“Memorising the teachings is most helpful for examining the meaning,
Bhāradvāja. If one does not memorise a teaching, one will not examine
its meaning; but because one memorises a teaching, one examines its
meaning.”
“But what, Master Gotama, is most helpful for memorising the
teachings? We ask Master Gotama about the thing most helpful for
memorising the teachings.”
“Hearing the Dhamma is most helpful for memorising the teachings,
Bhāradvāja. If one does not hear the Dhamma, one will not memorise the
teachings; but because one hears the Dhamma, one memorises the
teachings. That is why hearing the Dhamma is most helpful for
memorising the teachings.”
“But what, Master Gotama, is most helpful for hearing the Dhamma? We
ask Master Gotama about the thing most helpful for hearing the
Dhamma.”
“Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. If one
does not give ear, one will not hear the Dhamma; but because one gives
ear, one hears the Dhamma. That is why giving ear is most helpful for
hearing the Dhamma.”
“But what, Master Gotama, is most helpful for giving ear? We ask
Master Gotama about the thing most helpful for giving ear.”
“Paying respect is most helpful for giving ear, Bhāradvāja. If one
does not pay respect, one will not give ear; but because one pays
respect, one gives ear. That is why paying respect is most helpful for
giving ear.”
“But what, Master Gotama, is most helpful for paying respect? We ask
Master Gotama about the thing most helpful for paying respect.”
“Visiting is most helpful for paying respect, Bhāradvāja. If one does
not visit a teacher, one will not pay respect to him; but because one
visits a teacher, one pays respect to him. That is why visiting is
most helpful for paying respect.”
“But what, Master Gotama, is most helpful for visiting? We ask Master
Gotama about the thing most helpful for visiting.”
“Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a
teacher arises, one visits him. That is why faith is most helpful for
visiting.”
MN 95


23662: <p>I have read that the Stream Enterer needs to develop all the 5 faculties order to become enlightened. One of these facilities is faith. It is also said that they are beyond skeptical doubt of the Buddha's teachings and know for themselves the way out of suffering as they have the right view. Since they have seen the Buddhas teaching for themselves then, why do they need to develop faith in it? You only would need to trust someones word if you cannot verify their claims for oneself. I understand then why a Putthujana would need faith. So I am wondering maybe a) I am wrong in my understanding of what Saddha means... if so what is it and how why do I need to cultivate it or b) I am wrong in my understanding of what a sotapanna is and he is still needing to verify certain things. Can some one affirm which of these two are right?</p>
<p>Linked Discourses 48.56
6. The Boar’s Cave
Grounded</p>
<blockquote>
<p>“Mendicants, when a mendicant is grounded in one thing the five faculties become developed, well developed. What one thing? Diligence. And what is diligence? It’s when a mendicant looks after their mind when it comes to defilements and things that stimulate defilements. As they do so the faculties of faith, energy,
mindfulness, immersion, and wisdom are fully developed. That’s how when a mendicant is grounded in one thing the five faculties become developed, well developed.”</p>
</blockquote>
<p>Thanks</p>
 471: <p>According to <a href="https://suttacentral.net/an10.92/en/sujato" rel="nofollow noreferrer">AN 10.92</a>, three of the four factors of stream entry include &quot;experiential confidence&quot; (translated by Ven. Sujato) or &quot;verified confidence&quot; (translated by Ven. Thanissaro) in the Buddha, the Dhamma and the Sangha.</p>
<p>Experiential confidence or verified confidence is different from faith. It means that one has confidence, based on experiential verification.</p>
<hr />
<p>Why is faith important?</p>
<p>It's answered in this phrase from <a href="https://suttacentral.net/mn95/en/bodhi" rel="nofollow noreferrer">MN95</a> - <em>“Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a teacher arises, one visits him. That is why faith is most helpful for visiting.”</em></p>
<p>The rest of the quoted sutta shows how faith leads to discovery of truth.</p>
<blockquote>
<p>“In that way, Master Gotama, there is the discovery of truth; in that
way one discovers truth; in that way we recognise the discovery of
truth. But in what way, Master Gotama, is there the final arrival at
truth? In what way does one finally arrive at truth? We ask Master
Gotama about the final arrival at truth.” “The final arrival at truth,
Bhāradvāja, lies in the repetition, development, and cultivation of
those same things. In this way, Bhāradvāja, there is the final arrival
at truth; in this way one finally arrives at truth; in this way we
describe the final arrival at truth.”</p>
<p>“In that way, Master Gotama, there is the final arrival at truth; in
that way one finally arrives at truth; in that way we recognise the
final arrival at truth. But what, Master Gotama, is most helpful for
the final arrival at truth? We ask Master Gotama about the thing most
helpful for the final arrival at truth.” “Striving is most helpful for
the final arrival at truth, Bhāradvāja. If one does not strive, one
will not finally arrive at truth; but because one strives, one does
finally arrive at truth. That is why striving is most helpful for the
final arrival at truth.”</p>
<p>“But what, Master Gotama, is most helpful for striving? We ask Master
Gotama about the thing most helpful for striving.”</p>
<p>“Scrutiny is most helpful for striving, Bhāradvāja. If one does not
scrutinise, one will not strive; but because one scrutinises, one
strives. That is why scrutiny is most helpful for striving.”</p>
<p>“But what, Master Gotama, is most helpful for scrutiny? We ask Master
Gotama about the thing most helpful for scrutiny.”</p>
<p>“Application of the will is most helpful for scrutiny, Bhāradvāja. If
one does not apply one’s will, one will not scrutinise; but because
one applies one’s will, one scrutinises. That is why application of
the will is most helpful for scrutiny.”</p>
<p>“But what, Master Gotama, is most helpful for application of the will?
We ask Master Gotama about the thing most helpful for application of
the will.”</p>
<p>“Zeal is most helpful for application of the will, Bhāradvāja. If one
does not arouse zeal, one will not apply one’s will; but because one
arouses zeal, one applies one’s will. That is why zeal is most helpful
for application of the will.”</p>
<p>“But what, Master Gotama, is most helpful for zeal? We ask Master
Gotama about the thing most helpful for zeal.”</p>
<p>“A reflective acceptance of the teachings is most helpful for zeal,
Bhāradvāja. If one does not gain a reflective acceptance of the
teachings, zeal will not spring up; but because one gains a reflective
acceptance of the teachings, zeal springs up. That is why a reflective
acceptance of the teachings is most helpful for zeal.”</p>
<p>“But what, Master Gotama, is most helpful for a reflective acceptance
of the teachings? We ask Master Gotama about the thing most helpful
for a reflective acceptance of the teachings.”</p>
<p>“Examination of the meaning is most helpful for a reflective
acceptance of the teachings, Bhāradvāja. If one does not examine their
meaning, one will not gain a reflective acceptance of the teachings;
but because one examines their meaning, one gains a reflective
acceptance of the teachings. That is why examination of the meaning is
most helpful for a reflective acceptance of the teachings.”</p>
<p>“But what, Master Gotama, is most helpful for examination of the
meaning? We ask Master Gotama about the thing most helpful for
examination of meaning.”</p>
<p>“Memorising the teachings is most helpful for examining the meaning,
Bhāradvāja. If one does not memorise a teaching, one will not examine
its meaning; but because one memorises a teaching, one examines its
meaning.”</p>
<p>“But what, Master Gotama, is most helpful for memorising the
teachings? We ask Master Gotama about the thing most helpful for
memorising the teachings.”</p>
<p>“Hearing the Dhamma is most helpful for memorising the teachings,
Bhāradvāja. If one does not hear the Dhamma, one will not memorise the
teachings; but because one hears the Dhamma, one memorises the
teachings. That is why hearing the Dhamma is most helpful for
memorising the teachings.”</p>
<p>“But what, Master Gotama, is most helpful for hearing the Dhamma? We
ask Master Gotama about the thing most helpful for hearing the
Dhamma.”</p>
<p>“Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. If one
does not give ear, one will not hear the Dhamma; but because one gives
ear, one hears the Dhamma. That is why giving ear is most helpful for
hearing the Dhamma.”</p>
<p>“But what, Master Gotama, is most helpful for giving ear? We ask
Master Gotama about the thing most helpful for giving ear.”</p>
<p>“Paying respect is most helpful for giving ear, Bhāradvāja. If one
does not pay respect, one will not give ear; but because one pays
respect, one gives ear. That is why paying respect is most helpful for
giving ear.”</p>
<p>“But what, Master Gotama, is most helpful for paying respect? We ask
Master Gotama about the thing most helpful for paying respect.”</p>
<p>“Visiting is most helpful for paying respect, Bhāradvāja. If one does
not visit a teacher, one will not pay respect to him; but because one
visits a teacher, one pays respect to him. That is why visiting is
most helpful for paying respect.”</p>
<p>“But what, Master Gotama, is most helpful for visiting? We ask Master
Gotama about the thing most helpful for visiting.”</p>
<p><strong>“Faith is most helpful for visiting, Bhāradvāja. If faith in a teacher does not arise, one will not visit him; but because faith in a
teacher arises, one visits him. That is why faith is most helpful for
visiting.”</strong><br />
<a href="https://suttacentral.net/mn95/en/bodhi" rel="nofollow noreferrer">MN 95</a></p>
</blockquote>
