1. At Bamboo Gate

A Wheel-Turning Monarch

sn55.1:1 At Sāvatthī. There the Buddha … said: “Mendicants, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. Still, as he’s lacking four things, he’s not exempt from hell. He’s not exempt from places of loss, bad places, the underworld. Now suppose a noble disciple wears rags and feeds on scraps of almsfood. Still, as they have four things, they’re exempt from hell. They’re exempt from places of loss, bad places, the underworld.

sn55.1:2 What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four qualities that they possess. And, mendicants, gaining these four continents is not worth a sixteenth part of gaining these four things.”

1. At Bamboo Gate

The Objective of the Spiritual Life

sn55.2:1 “Mendicants, a noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.2:2 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.”

sn55.2:3 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn55.2:4 “Those who have faith and ethics, confidence, and vision of the truth, in time arrive at happiness, the objective of the spiritual life.”

1. At Bamboo Gate

With Dīghāvu

sn55.3:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the lay follower Dīghāvu was sick, suffering, gravely ill. Then he addressed his father, the householder Jotika, “Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the lay follower Dīghāvu is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit him at his home out of sympathy.’” “Yes, dear,” replied Jotika. He did as Dīghāvu asked. The Buddha consented with silence.

sn55.3:2 Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him, “I hope you’re keeping well, Dīghāvu, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.” “So, Dīghāvu, you should train like this: ‘I will have experiential confidence in the Buddha … the teaching … the Saṅgha … And I will have the ethical conduct loved by the noble ones … leading to immersion.’ That’s how you should train.”

sn55.3:3 “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 have the ethical conduct loved by the noble ones … leading to immersion.” “In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. That’s how you should train.”

sn55.3:4 “These six things that play a part in realization that were taught by the Buddha are found in me, and I exhibit them. For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. But still, sir, I think, ‘I hope Jotika doesn’t suffer distress when I’ve gone.’” Jotika said, “Dear Dīghāvu, don’t focus on that. Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”

sn55.3:5 When the Buddha had given this advice he rose from his seat and left. Not long after the Buddha left, Dīghāvu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away. Where has he gone after death?” “Mendicants, the lay follower Dīghāvu was astute. He practiced in line with the teaching, and did not trouble me about the teachings. With the ending of the five lower fetters, he has entered a high station of the Garden, and will become extinguished there, not liable to fall back.”

1. At Bamboo Gate

With Sāriputta (1st)

sn55.4:1 At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta: “Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to fall into the underworld, assured, destined for awakening?” “Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.4:2 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. People have to possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.”

1. At Bamboo Gate

With Sāriputta (2nd)

sn55.5:1 Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, they speak of a ‘factor for stream-entry’. What is a factor for stream-entry?” “Sir, the factors for stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.” “Good, good, Sāriputta! For the factors for stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

sn55.5:2 Sāriputta, they speak of ‘the stream’. What is the stream?” “Sir, the stream is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” “Good, good, Sāriputta! For the stream is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn55.5:3 Sāriputta, they speak of ‘a stream-enterer’. What is a stream-enterer?” “Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such name and such clan.” “Good, good, Sāriputta! For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such name and such clan.”

1. At Bamboo Gate

The Chamberlains

sn55.6:1 At Sāvatthī. 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. Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business. They heard about this.

sn55.6:2 So they posted someone on the road, saying: “My man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.” And that person stood there for two or three days before they saw the Buddha coming off in the distance. When they saw him, they went to the chamberlains and said: “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please come at your convenience.”

sn55.6:3 Then the chamberlains went up to the Buddha, bowed, and followed behind him. And then the Buddha left the road, went to the root of a certain tree, and sat down on the seat spread out. The chamberlains Isidatta and Purāṇa bowed, sat down to one side, and said to the Buddha:

sn55.6:4 “Sir, when we hear that you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that you are far from us.

sn55.6:5 And when we hear that you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you will be far from us. And when we hear that you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that you are far from us.

sn55.6:6 And when we hear that you will be setting out from the Mallian lands to wander in the Vajjian lands …

sn55.6:7 you will be setting out from the Vajjian lands to wander in the Kāsian lands …

sn55.6:8 you will be setting out from the Kāsian lands to wander in the Magadhan lands … you are setting out from the Kāsian lands to wander in the Magadhan lands, we’re sad and upset, thinking that you are far from us.

sn55.6:9 But when we hear that you will be setting out from the Magadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that you will be near to us. And when we hear that you are setting out from the Magadhan lands to wander in the Kāsian lands …

sn55.6:10 you will be setting out from the Kāsian lands to wander in the Vajjian lands …

sn55.6:11 you will be setting out from the Vajjian lands to wander in the Mallian lands …

sn55.6:12 you will be setting out from the Mallian lands to wander in the Kosalan lands …

sn55.6:13 you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that you will be near to us. And when we hear that you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that you are near to us.”

sn55.6:14 “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough for diligence.” “Sir, for us there is something that’s even more cramped than that, and is considered as such.” “What is that?”

sn55.6:15 “Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind. Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on. The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how pampered the royal ladies are. Now at that time we must look after the elephants, the sisters, and ourselves. But we don’t recall having a bad thought regarding those sisters. This is that thing that’s even more cramped than that, and is considered as such.”

sn55.6:16 “Well then, chamberlains, life at home is cramped and dirty, life gone forth is wide open. Just this much is enough for diligence. A noble disciple who has four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.6:17 What four? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … They live 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 noble disciple who has these four things is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.6:18 And you have experiential confidence in the Buddha … the teaching … the Saṅgha … And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character. What do you think, chamberlains? How many people among the Kosalans are your equal when it comes to giving and sharing?” “We’re fortunate, sir, so very fortunate, in that the Buddha understands us like this.”

1. At Bamboo Gate

The People of Bamboo Gate

sn55.7:1 So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate. The brahmins and householders of Bamboo Gate heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ He has realized with his own insight this world—with its angels, Satan, and created powers, this population with its ascetics and brahmins, angels and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

sn55.7:2 Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha: “Worthy Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, fragrance, and makeup; and to accept gold and currency. And when our body breaks up, after death, we wish to enter a good place, the Garden. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

sn55.7:3 “Householders, I will teach you an explanation of the Dhamma that is relevant for oneself. Listen and apply your mind well, I will speak.” “Yes, worthy sir,” they replied. The Buddha said this:

sn55.7:4 “And what is the explanation of the Dhamma that applies to oneself? It’s when a noble disciple reflects: ‘I want to live and don’t want to die; I want to be happy and recoil from pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. So their bodily behavior is purified in three points.

sn55.7:5 Furthermore, a noble disciple reflects: ‘If someone were to steal from me, I wouldn’t like that. But if I were to steal from someone else, they wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on someone else?’ Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. So their bodily behavior is purified in three points.

sn55.7:6 Furthermore, a noble disciple reflects: ‘If someone were to have relations with my wives, I wouldn’t like it. But if I were to have relations with someone else’s wives, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. So their bodily behavior is purified in three points.

sn55.7:7 Furthermore, a noble disciple reflects: ‘If someone were to distort my meaning by lying, I wouldn’t like it. But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. The thing that is disliked by me is also disliked by someone else. Since I dislike this thing, how can I inflict it on others?’ Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. So their verbal behavior is purified in three points.

sn55.7:8 Furthermore, a noble disciple reflects: ‘If someone were to break me up from my friends by backbiting, I wouldn’t like it. But if I were to break someone else from their friends by backbiting, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

sn55.7:9 Furthermore, a noble disciple reflects: ‘If someone were to attack me with harsh speech, I wouldn’t like it. But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’ So their verbal behavior is purified in three points.

sn55.7:10 Furthermore, a noble disciple reflects: ‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it. But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’ The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another?’ Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. So their verbal behavior is purified in three points.

sn55.7:11 And they have experiential confidence in the Buddha … the teaching … the Saṅgha … And they have the ethical conduct loved by the noble ones … leading to immersion. When a noble disciple possesses these seven good qualities and these four desirable states they may, if they wish, declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’”

sn55.7:12 When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha, “Excellent, worthy Gotama! … We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

1. At Bamboo Gate

In the Brick Hall (1st)

sn55.8:1 So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

sn55.8:2 “Sir, the monk named Sāḷha has passed away. Where has he gone after death? The nun named Nandā, the layman named Sudatta, and the laywoman named Sujātā have passed away. Where have they gone after death?”

sn55.8:3 “Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements. The nun Nandā passed away having ended the five lower fetters. She has entered a high station of the Garden, and will be extinguished there, not liable to fall back. The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s an advancing one, who will soon make an end of suffering. The laywoman Sujātā passed away having ended three fetters. She’s a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.

sn55.8:4 It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone dies that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’

sn55.8:5 And what is that mirror of the teaching?

sn55.8:6 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. This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’” (The following two discourses have the same setting.)

1. At Bamboo Gate

At the Brick Hall (2nd)

sn55.9:1 Ānanda said to the Buddha: “Sir, the monk named Asoka has passed away. Where has he gone after death? The nun named Asokā, the layman named Asoka, and the laywoman named Asokā have passed away. Where have they gone after death?”

sn55.9:2 “Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom … in this very life … (And all is explained as in SN 55.8.)

sn55.9:3 This is that mirror of the teaching. A noble disciple who has this may declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’”

1. At Bamboo Gate

At the Brick Hall (3rd)

sn55.10:1 Ānanda said to the Buddha: “Sir, the layman named Kakkaṭa has passed away in Ñātika. Where has he gone after death? The laymen named Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda have passed away in Ñātika. Where have they gone after death?”

sn55.10:2 “Ānanda, the laymen Kakkaṭa, Kaḷibha, Nikata, Kaṭissaha, Tuṭṭha, Santuṭṭha, Bhadda, and Subhadda passed away having ended the five lower fetters. They have entered a high station of the Garden, and will be extinguished there, not liable to fall back.

sn55.10:3 Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They have entered a high station of the Garden, and will be extinguished there, not liable to fall back. More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re advancing ones, who will soon make an end of suffering. More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to fall into the underworld, assured, destined for awakening.

sn55.10:4 It’s no wonder that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘I’ve finished with hell. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to fall into the underworld, and am assured, destined for awakening.’