Linked Discourses 55 · 1. At Bamboo Gate (4) · The Linked Discourses

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Plain text of Linked Discourses 55 · 1. At Bamboo Gate (4)

sn55.37:5 “But how is a generous lay follower defined?” “It’s when a lay follower lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. Then they’re considered to be a generous lay follower.”

sn55.37:6 “But how is a wise lay follower defined?” “It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Then they’re considered to be a wise lay follower.”

4. Overflowing Merit

Rain

sn55.38:1 “Mendicants, suppose the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, a noble disciple has experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones. These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”

4. Overflowing Merit

With Kāḷigodhā

sn55.39:1 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat down on the seat spread out. Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

sn55.39:2 “Godhā, a female noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening. What four? It’s when a female noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And she lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. A female noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.”

sn55.39:3 “Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I exhibit them. For I have experiential confidence in the Buddha … the teaching … the Saṅgha … And I share without reservation all the gifts available to give in our family with those who are ethical and of good character.” “You’re fortunate, Godhā, so very fortunate, You have declared the fruit of stream-entry.”

4. Overflowing Merit

Nandiya the Sakyan

sn55.40:1 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, if a noble disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”

sn55.40:2 “Nandiya, someone who totally and utterly lacks these four factors of stream-entry stands outside in the faction of ordinary persons, I say. Neverthless, Nandiya, as to how a noble disciple lives negligently and how they live diligently, listen and apply your mind well, I will speak.” “Yes, sir,” Nandiya replied. The Buddha said this:

sn55.40:3 “And how does a noble disciple live negligently? Firstly, a noble disciple has experiential confidence in the Buddha … They’re content with that confidence, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently.

sn55.40:4 Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. They’re content with that ethical conduct loved by the noble ones, and don’t make a further effort for solitude by day or retreat by night. When they live negligently, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, they’re reckoned to live negligently. That’s how a noble disciple lives negligently.

sn55.40:5 And how does a noble disciple live diligently? Firstly, a noble disciple has experiential confidence in the Buddha … But they’re not content with that confidence, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently.

sn55.40:6 Furthermore, a noble disciple has experiential confidence in the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. But they’re not content with that ethical conduct loved by the noble ones, and make a further effort for solitude by day and retreat by night. When they live diligently, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, they’re reckoned to live diligently. That’s how a noble disciple lives diligently.”

5. Overflowing Merit, With Verses

Overflowing Merit (1st)

sn55.41:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha …

sn55.41:2 the teaching … the Saṅgha …

sn55.41:3 Furthermore, they have the ethical conduct loved by the noble ones … leading to immersion. … These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

sn55.41:4 When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

sn55.41:5 It’s like trying to count how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”

sn55.41:6 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn55.41:7 “Hosts of people use the rivers, and though the rivers are many, all reach the great deep, the boundless ocean, the cruel sea that’s home to precious gems.

sn55.41:8 So too, when a person gives food, drink, and clothes; and they’re a giver of beds, seats, and mats— the streams of merit reach that astute person, as the rivers bring their waters to the sea.”

5. Overflowing Merit, With Verses

Overflowing Merit (2nd)

sn55.42:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha …

sn55.42:2 the teaching … the Saṅgha …

sn55.42:3 Furthermore, a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

sn55.42:4 When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

sn55.42:5 There are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. It’s not easy to count how much water is in such places by saying how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn55.42:6 “Hosts of people use the rivers, and though the rivers are many, all reach the great deep, the boundless ocean, the cruel sea that’s home to precious gems.

sn55.42:7 So too, when a person gives food, drink, and clothes; and they’re a giver of beds, seats, and mats— the streams of merit reach that astute person, as the rivers bring their waters to the sea.”

5. Overflowing Merit, With Verses

Overflowing Merit (3rd)

sn55.43:1 “Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha …

sn55.43:2 the teaching … the Saṅgha …

sn55.43:3 Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.

sn55.43:4 When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to count how much merit they have by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn55.43:5 “One who desires merit, grounded in the skillful, develops the path to realize freedom from death. Once they’ve reached the heart of the teaching, <j>delighting in ending, they don’t tremble at the approach <j>of the King of Death.”

5. Overflowing Merit, With Verses

Rich (1st)

sn55.44:1 “Mendicants, a noble disciple who has four things is said to be rich, affluent, and wealthy.

sn55.44:2 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, and wealthy.”

5. Overflowing Merit, With Verses

Rich (2nd)

sn55.45:1 “Mendicants, a noble disciple who has four things is said to be rich, affluent, wealthy, and famous.

sn55.45:2 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is said to be rich, affluent, wealthy, and famous.”

5. Overflowing Merit, With Verses

Plain Version

sn55.46:1 “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.46:2 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.”

5. Overflowing Merit, With Verses

With Nandiya

sn55.47:1 At Kapilavatthu. Seated to one side, the Buddha said to Nandiya the Sakyan: “Nandiya, a noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.47:2 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.”

5. Overflowing Merit, With Verses

With Bhaddiya

sn55.48:1 At Kapilavatthu. Seated to one side, the Buddha said to Bhaddiya the Sakyan: “Bhaddiya, a noble disciple who has four things is a stream-enterer …”

5. Overflowing Merit, With Verses

With Mahānāma

sn55.49:1 At Kapilavatthu. Seated to one side, the Buddha said to Mahānāma the Sakyan: “Mahānāma, a noble disciple who has four things is a stream-enterer …”

5. Overflowing Merit, With Verses

Factors

sn55.50:1 “Mendicants, there are these four factors for stream-entry. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These are the four factors for stream-entry.”

6. A Wise Person

With Verses

sn55.51:1 “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.51:2 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. A noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn55.51:3 “Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

sn55.51:4 who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

sn55.51:5 So let the wise devote themselves to faith, ethical behaviour, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

6. A Wise Person

One Who Completed the Rains

sn55.52:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain mendicant who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business. The Sakyans of Kapilavatthu heard about this.

sn55.52:2 They went to that mendicant, bowed, sat down to one side, and said to him, “Sir, we hope that the Buddha is healthy and strong.” “He is, respectable sirs.”

sn55.52:3 “And we hope that Sāriputta and Moggallāna are healthy and strong.” “They are.”

sn55.52:4 “And we hope that the mendicant Saṅgha is healthy and strong.” “It is.”

sn55.52:5 “But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?” “Respectable sirs, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. ‘There are more mendicants who, having ended the five lower fetters, have entered a high station of the Garden, and will be extinguished there, not liable to fall back.’

sn55.52:6 In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, having ended the five lower fetters, have entered a high station of the Garden, and will be extinguished there, not liable to fall back. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are advancing ones, who will soon make an end of suffering.’

sn55.52:7 In addition, I heard and learned this in the presence of the Buddha: ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are advancing ones, who will soon make an end of suffering. There are more mendicants who, with the ending of three fetters are stream-enterers, not liable to fall into the underworld, assured, destined for awakening.’”

6. A Wise Person

With Dhammadinna

sn55.53:1 At one time the Buddha was staying near Varanasi in the deer park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him: “May the Buddha please advise and instruct us. It will be for our lasting welfare and happiness.”

sn55.53:2 “So, Dhammadinna, you should all train like this: ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’ That’s how you should train yourselves.” “Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness. Since we are established in the five training rules, please teach us further.”

sn55.53:3 “So, Dhammadinna, you should all train like this: ‘We will have experiential confidence in the Buddha … the teaching … the Saṅgha … And we will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train yourselves.”

sn55.53:4 “Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them. For we have experiential confidence in the Buddha … the teaching … the Saṅgha … And we have the ethical conduct loved by the noble ones … leading to immersion.” “You’re all fortunate, Dhammadinna, so very fortunate! You’ve all declared the fruit of stream-entry.”

6. A Wise Person

Sick

sn55.54:1 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Mahānāma the Sakyan heard about this. Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added, “Sir, I haven’t heard and learned it in the presence of the Buddha how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”

sn55.54:2 “Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. ‘Be at ease, sir. You have experiential confidence in the Buddha … the teaching … the Saṅgha … And you have the ethical conduct loved by the noble ones … leading to immersion.’

sn55.54:3 When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say: ‘Are you concerned for your mother and father?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your mother and father, you will die anyway. It would be good to give up concern for your mother and father.’

sn55.54:4 If they reply, ‘I have given up concern for my mother and father,’ they should say: ‘But are you concerned for your partners and children?’ If they reply, ‘I am,’ they should say: ‘But sir, it’s your nature to die. Whether or not you are concerned for your partners and children, you will die anyway. It would be good to give up concern for your partners and children.’

Penetrating Wisdom

sn55.74:1 “Mendicants, when four things are developed and cultivated they lead to penetrating wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. When these four things are developed and cultivated they lead to penetrating wisdom.”

sn55.74:2 The Linked Discourses on Stream-Entry, the eleventh section.