Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:
At one time, the Blessed One was on a walking tour, wandering in the lands of the Kosalans with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a brahmin village of the Kosalans named |Veḷudvāra::a brahmin village of the Kosalans; lit. bamboo gate [veḷudvāra]|. The brahmin householders of Veḷudvāra heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the lands of the Kosalans with a large Saṅgha of bhikkhus, has arrived at Veḷudvāra. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”
Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
Then the brahmin householders of Veḷudvāra approached the Blessed One. Upon arrival, some paid homage to the Blessed One and sat down to one side. Some exchanged friendly greetings with the Blessed One, and after engaging in a courteous and polite conversation, sat down to one side. Some raised their joined palms towards the Blessed One and sat down to one side. Some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side. Some kept silent and sat down to one side. Once they were seated, the brahmin householders of Veḷudvāra said to the Blessed One:
“mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā— puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti.
“Sir Gotama, we have such desires, wishes, and intentions as these: ‘May we dwell in a home crowded with children! May we enjoy sandalwood from Kāsi! My we wear garlands, fragrances, and makeup! May we accept gold and money! And upon the breaking up of the body, after death, we wish to be reborn in a good destination, a heavenly world.’ Let sir Gotama teach the Dhamma to us who have such desires, wishes, and intentions, in such a way that we may dwell in a home crowded with children, enjoy sandalwood from Kāsi, wear garlands, fragrances, and makeup, accept gold and money, and upon the breaking up of the body, after death, be reborn in a good destination, a heavenly world.”
“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Householders, I will teach you a Dhamma discourse applicable to oneself. Listen to it and pay close attention; I will speak.”
“Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” the brahmin householders of Veḷudvāra replied to the Blessed One. The Blessed One said this:
“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?
“And what, householders, is the Dhamma discourse applicable to oneself?
Purification of Bodily Conduct
Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Here, householders, a disciple of the Noble Ones |reflects::considers, discerns [paṭisañcikkhati]| thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and am |averse to suffering::opposed to pain [dukkhappaṭikūla]|. Since I am one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering, if someone were to deprive me of life, that would not be pleasing and agreeable to me. Now if I were to take the life of another—of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering—that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from killing living beings, encourages others to abstain from killing living beings, and speaks in praise of abstinence from killing living beings. Thus, his bodily conduct is purified in three respects.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to take from me what is not given, what is counted as theft, that would not be pleasing and agreeable to me. Now if I were to take from another what is not given, what is counted as theft, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from taking what is not given, encourages others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus, his bodily conduct is purified in three respects.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to commit sexual misconduct with my partners, that would not be pleasing and agreeable to me. Now if I were to commit sexual misconduct with another’s partners, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from sexual misconduct, encourages others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus, his bodily conduct is purified in three respects.
Purification of Verbal Conduct
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to ruin my welfare with |false speech::lying, deliberately speaking falsehood [musāvāda]|, that would not be pleasing and agreeable to me. Now if I were to ruin another’s welfare with false speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from false speech, encourages others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus, his verbal conduct is purified in three respects.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to divide me from my friends with |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]|, that would not be pleasing and agreeable to me. Now if I were to divide another from their friends with divisive speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from divisive speech, encourages others to abstain from divisive speech, and speaks in praise of abstinence from divisive speech. Thus, his verbal conduct is purified in three respects.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to address me with |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]|, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me… How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from harsh speech, encourages others to abstain from harsh speech, and speaks in praise of abstinence from harsh speech. Thus, his verbal conduct is purified in three respects.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to address me with frivolous talk and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous talk and idle chatter, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|, encourages others to abstain from frivolous chatter, and speaks in praise of abstinence from frivolous chatter. Thus, his verbal conduct is purified in three respects.
So buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.
He is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha: ‘The Blessed One is an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He is endowed with perfect clarity in the Dhamma ... He is endowed with perfect clarity in the Saṅgha: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ And he is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
When, householders, a disciple of the Noble Ones is endowed with these seven noble qualities and these four desirable states, they may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, |with full awakening as my destination::culminating in enlightenment [sambodhiparāyaṇa]|.’”
Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
When this was said, the brahmin householders of Veḷudvāra said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—so too has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”
At one time, the Blessed One was on a walking tour, wandering in the lands of the Kosalans with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a brahmin village of the Kosalans named |Veḷudvāra::a brahmin village of the Kosalans; lit. bamboo gate [veḷudvāra]|. The brahmin householders of Veḷudvāra heard:
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the lands of the Kosalans with a large Saṅgha of bhikkhus, has arrived at Veḷudvāra. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”
Then the brahmin householders of Veḷudvāra approached the Blessed One. Upon arrival, some paid homage to the Blessed One and sat down to one side. Some exchanged friendly greetings with the Blessed One, and after engaging in a courteous and polite conversation, sat down to one side. Some raised their joined palms towards the Blessed One and sat down to one side. Some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side. Some kept silent and sat down to one side. Once they were seated, the brahmin householders of Veḷudvāra said to the Blessed One:
“Sir Gotama, we have such desires, wishes, and intentions as these: ‘May we dwell in a home crowded with children! May we enjoy sandalwood from Kāsi! My we wear garlands, fragrances, and makeup! May we accept gold and money! And upon the breaking up of the body, after death, we wish to be reborn in a good destination, a heavenly world.’ Let sir Gotama teach the Dhamma to us who have such desires, wishes, and intentions, in such a way that we may dwell in a home crowded with children, enjoy sandalwood from Kāsi, wear garlands, fragrances, and makeup, accept gold and money, and upon the breaking up of the body, after death, be reborn in a good destination, a heavenly world.”
“Householders, I will teach you a Dhamma discourse applicable to oneself. Listen to it and pay close attention; I will speak.”
“Yes, sir,” the brahmin householders of Veḷudvāra replied to the Blessed One. The Blessed One said this:
“And what, householders, is the Dhamma discourse applicable to oneself?
Purification of Bodily Conduct
Here, householders, a disciple of the Noble Ones |reflects::considers, discerns [paṭisañcikkhati]| thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and am |averse to suffering::opposed to pain [dukkhappaṭikūla]|. Since I am one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering, if someone were to deprive me of life, that would not be pleasing and agreeable to me. Now if I were to take the life of another—of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering—that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from killing living beings, encourages others to abstain from killing living beings, and speaks in praise of abstinence from killing living beings. Thus, his bodily conduct is purified in three respects.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to take from me what is not given, what is counted as theft, that would not be pleasing and agreeable to me. Now if I were to take from another what is not given, what is counted as theft, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from taking what is not given, encourages others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given. Thus, his bodily conduct is purified in three respects.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to commit sexual misconduct with my partners, that would not be pleasing and agreeable to me. Now if I were to commit sexual misconduct with another’s partners, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from sexual misconduct, encourages others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus, his bodily conduct is purified in three respects.
Purification of Verbal Conduct
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to ruin my welfare with |false speech::lying, deliberately speaking falsehood [musāvāda]|, that would not be pleasing and agreeable to me. Now if I were to ruin another’s welfare with false speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from false speech, encourages others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus, his verbal conduct is purified in three respects.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to divide me from my friends with |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]|, that would not be pleasing and agreeable to me. Now if I were to divide another from their friends with divisive speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from divisive speech, encourages others to abstain from divisive speech, and speaks in praise of abstinence from divisive speech. Thus, his verbal conduct is purified in three respects.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to address me with |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]|, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me… How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from harsh speech, encourages others to abstain from harsh speech, and speaks in praise of abstinence from harsh speech. Thus, his verbal conduct is purified in three respects.
Furthermore, householders, a disciple of the Noble Ones reflects thus: ‘If someone were to address me with frivolous talk and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous talk and idle chatter, that would not be pleasing and agreeable to them either. What is unpleasant and disagreeable to me must be unpleasant and disagreeable to another too. How can I inflict upon another what is unpleasant and disagreeable to me?’ Having reflected thus, he personally abstains from |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|, encourages others to abstain from frivolous chatter, and speaks in praise of abstinence from frivolous chatter. Thus, his verbal conduct is purified in three respects.
He is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha: ‘The Blessed One is an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He is endowed with perfect clarity in the Dhamma ... He is endowed with perfect clarity in the Saṅgha: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ And he is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.
When, householders, a disciple of the Noble Ones is endowed with these seven noble qualities and these four desirable states, they may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, |with full awakening as my destination::culminating in enlightenment [sambodhiparāyaṇa]|.’”
When this was said, the brahmin householders of Veḷudvāra said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—so too has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
“mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā— puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti.
“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?
Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo …pe… evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ. Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti. So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.
So buddhe aveccappasādena samannāgato hoti— itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.