SN 45-56 The Group of Connected Discourses on the Path – Mahāvaggasaṁyutta > SN 55 Linked Discourses on Stream-Entry – Sotāpattisaṁyutta > SN 55.7 The People of Bamboo Gate

Linked Discourses 55.7 – Saṁyutta Nikāya 55.7

1. At Bamboo Gate – 1. Veḷudvāravagga

SN 55.7 The People of Bamboo Gate – Veḷudvāreyyasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhū when he arrived at a village of the Kosalan brahmins named Bamboo Gate.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.

The brahmins and householders of Bamboo Gate heard:

Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of bhikkhū.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ veḷudvāraṁ anuppatto.

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

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.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

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 joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:

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:

“Master Gotama, these are our wishes, desires, and hopes.

“mayaṁ, bho gotama, evaṅkāmā evaṁchandā evaṁadhippāyā—

We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm.

puttasambādhasayanaṁ ajjhāvaseyyāma, kāsikacandanaṁ paccanubhaveyyāma, mālāgandhavilepanaṁ dhāreyyāma, jātarūparajataṁ sādiyeyyāma, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma.

Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”

Tesaṁ no bhavaṁ gotamo amhākaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ tathā dhammaṁ desetu yathā mayaṁ puttasambādhasayanaṁ ajjhāvaseyyāma …pe… sugatiṁ saggaṁ lokaṁ upapajjeyyāmā”ti.

“Householders, I will teach you an explanation of the Dhamma that applies to oneself.

“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi.

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied.

“Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“And what is the explanation of the Dhamma that applies to oneself?

“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?

It’s when a noble disciple reflects:

Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘I want to live and don’t want to die; I want to be happy and recoil from pain.

‘ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.

Since this is so, if someone were to take my life, I wouldn’t like that.

Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyya, na metaṁ assa piyaṁ manāpaṁ.

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.

Ahañceva kho pana paraṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhappaṭikūlaṁ jīvitā voropeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

The thing that is disliked by me is also disliked by others.

Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.

Since I dislike this thing, how can I inflict it on someone else?’

Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti.

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 iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati.

So their bodily behavior is purified in three points.

Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to steal from me, I wouldn’t like that.

‘yo kho me adinnaṁ theyyasaṅkhātaṁ ādiyeyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to steal from someone else, they wouldn’t like that either.

Ahañceva kho pana parassa adinnaṁ theyyasaṅkhātaṁ ādiyeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

The thing that is disliked by me is also disliked by others.

Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.

Since I dislike this thing, how can I inflict it on someone else?’

Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti.

Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing.

So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati.

So their bodily behavior is purified in three points.

Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to have sexual relations with my wives, I wouldn’t like it.

‘yo kho me dāresu cārittaṁ āpajjeyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either.

Ahañceva kho pana parassa dāresu cārittaṁ āpajjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

The thing that is disliked by me is also disliked by others.

Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.

Since I dislike this thing, how can I inflict it on others?’

Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti.

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 iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati.

So their bodily behavior is purified in three points.

Evamassāyaṁ kāyasamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to distort my meaning by lying, I wouldn’t like it.

‘yo kho me musāvādena atthaṁ bhañjeyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to distort someone else’s meaning by lying, they wouldn’t like it either.

Ahañceva kho pana parassa musāvādena atthaṁ bhañjeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

The thing that is disliked by me is also disliked by someone else.

Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.

Since I dislike this thing, how can I inflict it on others?’

Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti.

Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying.

So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati.

So their verbal behavior is purified in three points.

Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it.

“yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’

Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe…

So their verbal behavior is purified in three points.

evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to attack me with harsh speech, I wouldn’t like it.

“yo kho maṁ pharusāya vācāya samudācareyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’

Ahañceva kho pana paraṁ pharusāya vācāya samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

Yo kho myāyaṁ dhammo …pe…

So their verbal behavior is purified in three points.

evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

Furthermore, a noble disciple reflects:

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati:

‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it.

‘yo kho maṁ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṁ assa piyaṁ manāpaṁ.

But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’

Ahañceva kho pana paraṁ samphabhāsena samphappalāpabhāsena samudācareyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ.

The thing that is disliked by me is also disliked by another.

Yo kho myāyaṁ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.

Since I dislike this thing, how can I inflict it on another?’

Yo kho myāyaṁ dhammo appiyo amanāpo, kathāhaṁ paraṁ tena saṁyojeyyan’ti.

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 iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati.

So their verbal behavior is purified in three points.

Evamassāyaṁ vacīsamācāro tikoṭiparisuddho hoti.

And they have experiential confidence in the Buddha …

So buddhe aveccappasādena samannāgato hoti—

itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti;

the teaching …

dhamme …pe…

the Saṅgha …

saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti.

And they have the ethical conduct loved by the noble ones … leading to samādhi.

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi.

When a noble disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves:

Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṁ byākareyya:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha,

Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:

“Excellent, Master Gotama! …

“abhikkantaṁ, bho gotama …pe…

We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.