7.
The Discourse on the People of Veḷudvāra
1003.
Thus have I heard -
On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Veḷudvāra.
The brahmin householders of Veḷudvāra heard -
"Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Veḷudvāra.
And concerning that Master Gotama, such a good reputation has arisen -
'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.
He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans.
He expounds the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure.'
Good indeed is the seeing of such Worthy Ones."
Then the brahmin householders of Veḷudvāra approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side. Some exchanged friendly greetings with the Blessed One; having concluded the pleasant and memorable talk, they sat down to one side. Some, having extended joined palms in salutation towards the Blessed One, sat down to one side. Some, having announced their name and clan in the presence of the Blessed One, sat down to one side. Some, remaining silent, sat down to one side. Seated to one side, the brahmin householders of Veḷudvāra said this to the Blessed One - "We, Master Gotama, have such wishes, such desires, such intentions - we would dwell in the confinement of wife and children, we would enjoy Kāsi sandalwood, we would wear garlands, scents, and cosmetics, we would accept gold and silver, and upon the body's collapse at death, we would be reborn in a fortunate realm, in a heavenly world. For us who have such wishes, such desires, such intentions, may Master Gotama expound the Teaching in such a way that we might dwell in the confinement of wife and children, etc. and be reborn in a fortunate realm, in a heavenly world."
"I will teach you, householders, an exposition of the Teaching that applies to oneself. Listen to that, pay close attention; I will speak." "Yes, sir," the brahmin householders of Veḷudvāra assented to the Blessed One. The Blessed One said this:
"And what, householders, is the exposition of the Teaching that applies to oneself? Here, householders, a noble disciple considers thus - 'I am one who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering. If someone were to deprive me of life, me who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be dear or agreeable to me. And if I were to deprive another of life, another who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be dear or agreeable to the other either. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' Having thus reflected, he himself abstains from killing living beings, and he encourages others to abstain from killing living beings, and he praises abstention from killing living beings. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to take from me what is not given, reckoned a theft, that would not be dear and agreeable to me. And if I were to take from another what is not given, reckoned a theft, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from taking what is not given, and encourages others to abstain from taking what is not given, and praises abstention from taking what is not given. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to commit adultery with my wives, that would not be dear and agreeable to me. And if I were to commit adultery with another's wives, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from sexual misconduct, and encourages others to abstain from sexual misconduct, and praises abstention from sexual misconduct. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to ruin my welfare by lying, that would not be dear and agreeable to me. And if I were to ruin another's welfare by lying, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from lying, and encourages others to abstain from lying, and praises abstention from lying. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to break up my friends by divisive speech, that would not be dear and agreeable to me. And if I were to break up another's friends by divisive speech, that would be disagreeable and unpleasant to him too. etc. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to behave towards me with harsh speech, that would not be dear and agreeable to me. And if I were to behave towards another with harsh speech, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, etc. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to address me with frivolous speech, with idle chatter, that would not be dear or agreeable to me. And if I were to address another with frivolous speech, with idle chatter, that would be disagreeable and unpleasant to the other as well. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from idle chatter, encourages others to abstain from idle chatter, and praises abstention from idle chatter. Thus this verbal conduct of his is pure in three aspects.
"He is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One'; Towards the Teaching... etc. He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well... etc. an unsurpassed field of merit for the world.' He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. When, householders, a noble disciple is endowed with these seven good qualities and with these four desirable states, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
When this was said, the brahmin householders of Veḷudvāra said this to the Blessed One: "Excellent, Master Gotama! Etc. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life." The seventh.