The People of Bamboo Gate

So I have heard.At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants when he arrived at a village of the Kosalan brahmins named Bamboo Gate.The brahmins and householders of Bamboo Gate heard:

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena veḷudvāraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho te veḷudvāreyyakā brāhmaṇagahapatikā:

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 mendicants 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 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 gods and humans, awakened, blessed.’He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He proclaims a teaching 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.”

“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’. *bhagavā → bhagavāti (bj, sya-all, km, pts1ed)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.

“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.“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 fit for training, teacher of gods and humans, awakened, blessed.’‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. *bhagavā → bhagavāti (bj, sya-all, km, pts1ed)He has realized with his own insight this world—with its gods, Māras, and divinities, 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 proclaims a teaching 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.

“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 be reborn in a good place, a heavenly realm.Given that we have such wishes, may the Buddha teach us the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario so that we may achieve them.”

“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.

“Worthy 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, fragrance, and makeup; and to accept gold and currency. 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 is relevant for oneself.*“Relevant for oneself” is attupanāyika, where upanāyika is a form of opaneyyika, a standard epithet of the Dhamma. The root sense is “leading near”, but here we see that the applied sense is “applicable to oneself”, i.e. “relevant”. See also Thag 1.1:1.4.Listen and apply your mind well, I will speak.”

“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Householders, I will teach you an explanation of the Dhamma that is relevant for oneself.*“Relevant for oneself” is attupanāyika, where upanāyika is a form of opaneyyika, a standard epithet of the Dhamma. The root sense is “leading near”, but here we see that the applied sense is “applicable to oneself”, i.e. “relevant”. See also Thag 1.1:1.4.“Attupanāyikaṁ vo, gahapatayo, dhammapariyāyaṁ desessāmi. Listen and apply your mind well, I will speak.”Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, worthy sir,” they replied.The Buddha said this:

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

“Yes, worthy sir,” they replied.“Evaṁ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. The Buddha said this:Bhagavā etadavoca:

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.

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.

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:‘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.

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

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, 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:‘If someone were to distort my meaning by lying, I wouldn’t like it.*Here, in the context of false speech, attha means “meaning” rather than “welfare”.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.

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, a noble disciple reflects:Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: ‘If someone were to distort my meaning by lying, I wouldn’t like it.*Here, in the context of false speech, attha means “meaning” rather than “welfare”.‘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:‘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.

Puna caparaṁ, gahapatayo, ariyasāvako iti paṭisañcikkhati: “yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. *vācāya mitte bhindeyya → mittehi bhedeyya (sya-all, km, pts1ed, mr)Ahañceva kho pana paraṁ pisuṇāya vācāya mitte bhindeyyaṁ, parassapi taṁ assa appiyaṁ amanāpaṁ …pe… 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 backbiting, I wouldn’t like it.“yo kho maṁ pisuṇāya vācāya mitte bhindeyya, na metaṁ assa piyaṁ manāpaṁ. *vācāya mitte bhindeyya → mittehi bhedeyya (sya-all, km, pts1ed, mr)But if I were to break someone else from their friends by backbiting, 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:‘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.

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, 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:‘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.

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, 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 …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 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 assured, destined for awakening.’”

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: *saddhammehi → dhammehi (bj)‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. *khīṇatiracchānayoni → khīṇatiracchānayoniyo (bj, sya-all, km); khīṇatiracchānayoniko (pts1ed, mr)

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 immersion.ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. When a noble disciple possesses 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: *saddhammehi → dhammehi (bj)‘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 assured, destined for awakening.’”‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. *khīṇatiracchānayoni → khīṇatiracchānayoniyo (bj, sya-all, km); khīṇatiracchānayoniko (pts1ed, mr)

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.”

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. *pāṇupete → pānupete (pts1ed); pāṇupetaṁ (mr)

When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha,Evaṁ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “Excellent, worthy Gotama! …“abhikkantaṁ, bho gotama …pe… We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. *pāṇupete → pānupete (pts1ed); pāṇupetaṁ (mr)