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together with a large community of bhikkhus, arrived at Veludvara, a brahmin village of the Kosalans. Indeed, the brahmin householders of Veludvara heard: “Good sirs, the ascetic Gotama, son of the Sakyans, gone forth from the Sakyan clan, wandering on tour in Kosala, together with a large community of bhikkhus, has arrived at Veludvara. And indeed, concerning that venerable Gotama, such a good report has arisen: ‘Thus, he is the Blessed One, the Arahant, the Perfectly Self-Awakened One, endowed with knowledge and conduct, the Fortunate One, Knower of the worlds, the Unsurpassed Trainer of persons to be tamed, Teacher of gods and humans, the Awakened One, the Blessed One. He, having realized by his own direct knowledge, proclaims this world with its gods, with its Māras, with its Brahmas, this generation of ascetics and brahmins, with its gods and humans. He teaches the Dhamma, good in the beginning, good in the middle, good in the end, with meaning and with the letter, he proclaims the entirely complete, perfectly pure holy life.’ Indeed, it is good to have sight of such Arahants.” Then indeed, those brahmin householders of Veludvara approached the Blessed One; having approached, some saluted the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; having exchanged courteous and memorable talk, they sat down to one side. Some, having saluted the Blessed One with joined hands, 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. Indeed, those brahmin householders of Veludvara, having sat down to one side, said this to the Blessed One: “We, good sir Gotama, are of such a wish, of such a desire, of such an intention: that we may dwell in a house crowded with children, that we may enjoy Kasi sandalwood, that we may wear garlands, perfumes, and ointments, that we may accept gold and silver, that after the breakup of the body, after death, we may go to a good destination, we might be reborn in a heavenly world. May Master Gotama teach us the Dhamma in such a way that we, who wish for this, who desire this, who intend this, may dwell in a bed crowded with children… …and be reborn in a good destination, a heavenly world.” “Householders, I shall teach you a discourse on the Dhamma that takes oneself as the standard. Listen to it, attend carefully; I shall speak.” “Yes, sir,” those householders and brahmins of Veḷudvāra replied to the Blessed One. The Blessed One said this: “And what, householders, is the discourse on the Dhamma that takes oneself as the standard? Here, householders, a noble disciple reflects thus: ‘I wish to live, I do not wish to die, I wish for happiness, I am averse to suffering. If someone were to take away my life, who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be pleasing or agreeable to me. And if I were to take away the life of another, who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be pleasing or agreeable to them. The state that is unpleasing and disagreeable to me, that same state is unpleasing and disagreeable to others. The state that is unpleasing and disagreeable to me, how could I inflict it upon another?’ Having reflected thus, he himself abstains from the destruction of life, he encourages others to abstain from the destruction of life, and he speaks in praise of abstaining from the destruction of life. Thus, his bodily conduct is purified in three ways. “Again, householders, a noble disciple reflects thus: ‘If someone were to take what is not given, which is called stealing, that would not be pleasing or agreeable to me. And if I were to take what is not given from another, which is called stealing, that would not be pleasing or agreeable to them. The state that is unpleasing and disagreeable to me, that same state is unpleasing and disagreeable to others. The state that is unpleasing and disagreeable to me, how could I inflict it upon another?’ Having reflected thus, he himself abstains from taking what is not given He himself abstains from taking what is not given. He encourages others to abstain from taking what is not given. He speaks in praise of abstaining from taking what is not given. Thus, his bodily conduct is purified in three ways. Again, householders, a noble disciple reflects thus: ‘If someone were to misconduct themselves with my wives, that would not be pleasing or agreeable to me. And if I were to misconduct myself with others' wives, that would not be pleasing or agreeable to others. This practice that is unpleasing and disagreeable to me, is also unpleasing and disagreeable to others. This practice that is unpleasing and disagreeable to me, how could I inflict it upon others?’ So, having reflected thus, he himself abstains from sexual misconduct, and he encourages others to abstain from sexual misconduct, and he speaks in praise of abstaining from sexual misconduct. Thus, his bodily conduct is purified in three ways. Again, householders, a noble disciple reflects thus: ‘If someone were to harm my interests with false speech, that would not be pleasing or agreeable to me. And if I were to harm others' interests with false speech, that would not be pleasing or agreeable to others. This practice that is unpleasing and disagreeable to me, is also unpleasing and disagreeable to others. This practice that is unpleasing and disagreeable to me, how could I inflict it upon others?’ So, having reflected thus, he himself abstains from false speech, and he encourages others to abstain from false speech, and he speaks in praise of abstaining from false speech. Thus, his verbal conduct is purified in three ways. Again, householders, a noble disciple reflects thus: ‘If someone were to divide my friends with divisive speech, that would not be pleasing or agreeable to me. And if I were to divide others' friends with divisive speech, that would not be pleasing or agreeable to others… Thus, his verbal conduct is purified in three ways. Again, householders, the noble disciple reflects thus: “If someone were to address me with harsh speech, that would not be pleasing or agreeable to me. And if I were to address another with harsh speech, that would also not be pleasing or agreeable to that other. This quality of mine… …thus his verbal conduct is purified in three ways. Again, householders, the noble disciple reflects thus: “If someone were to address me with frivolous talk, with idle chatter, that would not be pleasing or agreeable to me. And if I were to address another with frivolous talk, with idle chatter, that would also not be pleasing or agreeable to that other. This quality of mine is unpleasing and disagreeable. That quality is also unpleasing and disagreeable to another. This quality of mine is unpleasing and disagreeable. How then could I bind another with it?” So, having reflected thus, he himself abstains from idle chatter, he encourages others to abstain from idle chatter, and he speaks in praise of abstaining from idle chatter. Thus his verbal conduct is purified in three ways. He is endowed with unwavering faith in the Buddha: “Indeed, the Blessed One is… …teacher of gods and humans, the Buddha, the Blessed One.” In the Dhamma… …in the Sangha he is endowed with unwavering faith: “The Sangha of the Blessed One’s disciples is practicing well… …the unsurpassed field of merit for the world.” He is endowed with virtues dear to the noble ones, unbroken… …conducive to concentration. When, householders, a noble disciple is endowed with these seven good qualities, with these four desirable states, he may, if he wishes, declare of himself: “I am one whose hell is destroyed, whose animal birth is destroyed, whose realm of hungry ghosts is destroyed, whose states of woe, bad destinations, and lower realms are destroyed. I am a stream-enterer, not subject to falling into states of woe, certain of enlightenment.” Thus. When this was said, the brahmin householders of Veḷudvāra said this to the Blessed One: "Excellent, good Gotama... We go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. May Master Gotama remember us as lay followers who have gone for refuge from this day forth, as long as life lasts." The Seventh. 8. The First Discourse on the Giñjakāvasatha 1004. Thus have I heard. On one occasion the Blessed One was staying at Ñātika, in the Giñjakāvasatha. Then the venerable Ānanda went to where the Blessed One was; having approached and paid homage to the Blessed One, he sat down to one side. As he sat to one side, the venerable Ānanda said this to the Blessed One: "Venerable sir, the bhikkhu named Sāḷha has passed away; What is his destination? What is his future state? Venerable sir, the bhikkhunī named Nandā has passed away; What is her destination? What is her future state? Venerable sir, the lay follower named Sudatta has passed away; What is his destination? What is his future state? Venerable sir, the lay follower named Sujātā has passed away; What is her destination? What is her future state?" "Sāḷha, Ānanda, the bhikkhu who passed away, by the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, entered upon and dwelled in it. Nandā, Ānanda, the bhikkhunī who passed away, by the utter destruction of the five lower fetters, is an apparitional rebirth, there to attain final Nibbāna, not liable to return from that world. Sudatta, Ānanda, the lay follower who passed away, by the utter destruction of the three fetters, and with the attenuation of lust, hatred, and delusion, is a once-returner; he will return to this world just one more time and make an end of suffering. Sujātā, Ānanda, the lay follower who passed away,