Veḷudvāreyya Sutta

Thus have I heard. At one time, the Blessed One was wandering in the Kosala country with a large community of disciples and arrived at a Brahmin village of the Kosalans named Veḷudvāra.

The Brahmin householders of Veḷudvāra heard: Indeed, the recluse Gotama, the son of the Sakyans, who went forth from the Sakyan clan, is wandering in the Kosala country with a large community of disciples and has arrived at Veḷudvāra.

Concerning that venerable Gotama, such a good reputation has spread: He is indeed the Blessed One, the Arahant, the Perfectly Enlightened One, endowed with knowing and conduct, the Well-Gone, the Knower of the Worlds, the incomparable leader of persons to be tamed, the teacher of gods and humans, the Tathāgata, the Blessed One.

He declares this world with its gods, its Māras, its Brahmās, this generation with its recluses and Brahmins, its princes and people, which he has realized through direct knowing.

He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals the perfectly complete and purified holy life.

Indeed, it is good to see such Arahants.

Then the Brahmin householders of Veḷudvāra approached the Blessed One. Some of them, having approached, paid homage to the Blessed One and sat down to one side.

Some exchanged greetings with the Blessed One, and after their courteous and amiable talk, sat down to one side.

Some saluted the Blessed One with joined palms and sat down to one side.

Some announced their name and clan in the presence of the Blessed One and sat down to one side.

Some sat down silently to one side.

Sitting to one side, the Brahmin householders of Veḷudvāra said to the Blessed One: Master Gotama, we wish, we desire, we aspire to dwell in crowded beds with our children, to enjoy the use of Kāsi sandalwood, to wear garlands, perfumes, and ointments, to accept gold and silver, and after the breaking up of the body, after death, to be reborn in a good destination, in the heavenly world.

Let Master Gotama teach us the Dhamma in such a way that we may dwell in crowded beds with our children...

and be reborn in a good destination, in the heavenly world.

Householders, I will teach you a discourse on the Dhamma that is applicable to yourselves.

Listen and attend closely, 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 teaching that is applicable to oneself?

Here, householders, a noble disciple reflects thus: I am indeed one who desires to live, who does not wish to die, who desires happiness, and is averse to suffering.

If someone were to take my life, it would not be pleasing or agreeable to me. If I were to take the life of another who also desires to live, who does not wish to die, who desires happiness, and is averse to suffering, it would not be pleasing or agreeable to them either.

What is displeasing and disagreeable to me is also displeasing and disagreeable to others.

How can I engage others in such a way?

Reflecting thus, he abstains from taking life himself and encourages others to abstain from taking life, and he speaks in praise of abstaining from taking life.

In this way, his bodily conduct is purified in three respects.

Furthermore, householders, a noble disciple reflects thus: If someone were to take what is not given to me, which is considered theft, it would not be pleasing or agreeable to me.

If I were to take what is not given to another, which is considered theft, it would not be pleasing or agreeable to them either.

What is displeasing and disagreeable to me is also displeasing and disagreeable to others.

How can I engage others in such a way? Reflecting thus, he abstains from taking what is not given himself and encourages others to abstain from taking what is not given, and he speaks in praise of abstaining from taking what is not given.

In this way, his bodily conduct is purified in three respects.

Furthermore, householders, a noble disciple reflects thus: If someone were to engage in misconduct with my partners, it would not be pleasing or agreeable to me.

If I were to engage in misconduct with the partners of another, it would not be pleasing or agreeable to them either.

What is displeasing and disagreeable to me is also displeasing and disagreeable to others.

How can I engage others in such a way?

Reflecting thus, he abstains from sexual misconduct himself and encourages others to abstain from sexual misconduct, and he speaks in praise of abstaining from sexual misconduct.

In this way, his bodily conduct is purified in three respects.

Furthermore, householders, a noble disciple reflects thus: If someone were to deceive me with false speech, it would not be pleasing or agreeable to me.

If I were to deceive another with false speech, it would not be pleasing or agreeable to them either.

What is displeasing and disagreeable to me is also displeasing and disagreeable to others.

How can I engage others in such a way?

The teaching that is disagreeable and unpleasant to me is also disagreeable and unpleasant to others.

Considering this, how could I engage others with such a teaching?

Reflecting thus, one abstains from false speech oneself and encourages others to refrain from false speech, praising the abstention from false speech.

In this way, one's verbal conduct is purified in three aspects.

Furthermore, householders, a noble disciple reflects: If someone were to divide friends with divisive speech, it would not be dear or pleasing to me.

If I were to divide friends with divisive speech, it would also be disagreeable and unpleasant to others.

Thus, one's verbal conduct is purified in three aspects.

Again, householders, a noble disciple reflects: If someone were to address me with harsh speech, it would not be dear or pleasing to me.

If I were to address others with harsh speech, it would also be disagreeable and unpleasant to them.

Thus, one's verbal conduct is purified in three aspects.

Again, householders, a noble disciple reflects: If someone were to engage me with idle chatter, it would not be dear or pleasing to me.

If I were to engage others with idle chatter, it would also be disagreeable and unpleasant to them.

Reflecting thus, one abstains from idle chatter oneself and encourages others to refrain from idle chatter, praising the abstention from idle chatter.

In this way, one's verbal conduct is purified in three aspects. One is endowed with unwavering confidence in the Tathāgata: Indeed, the Blessed One is the accomplished one, the fully enlightened one, the teacher of gods and humans, the awakened one, the blessed one.

One is endowed with unwavering confidence in the Dhamma and the Sangha: The Blessed One's community of disciples is practicing well...

the unsurpassed field of merit for the world.

One is endowed with the noble virtues that are unbroken, leading to concentration.

When, householders, a noble disciple is endowed with these seven true qualities and these four factors of stream-entry, he can declare of himself: I am one who has destroyed the hells, the animal realm, the realm of ghosts, and the states of woe and suffering. I am a stream-enterer, not subject to downfall, assured, and destined for full enlightenment.

When this was said, the Brahmins and householders of Veludvāra addressed the Blessed One: Excellent, Master Gotama...

we go to Master Gotama for refuge, to the Dhamma, and to the Sangha of disciples.

May Master Gotama accept us as lay followers who have gone for refuge from this day forth for as long as life lasts.