1. The Brahmins and Householders of Campā
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Aṅga country with a large Saṅgha of five hundred bhikkhus, and eventually he arrived at Campā. There, the Blessed One stayed at Campā on the bank of the Gaggara lotus pond.
Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time, the brahmin Soṇadaṇḍa was ruling over Campā, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha.
Assosuṁ kho campeyyakā brāhmaṇagahapatikā:
The brahmin householders of Campā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. 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. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Aṅga country with a large Saṅgha of five hundred bhikkhus, has arrived at Campā and is staying on the bank of the Gaggara lotus pond. Now a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.” Then the brahmin householders of Campā, having left Campā, moved in groups, gathered together, and approached the Gaggara lotus pond.
Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?
Now on that occasion, the brahmin Soṇadaṇḍa was resting in the upper story of his mansion, taking his midday rest. Then Soṇadaṇḍa saw the brahmin householders of Campā leaving Campā in groups, gathered together, and heading toward the Gaggara lotus pond. When he saw them, he asked his steward: “Good steward, why are the brahmin householders of Campā leaving Campā in groups, gathered together, and heading toward the Gaggara lotus pond?”
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
“Sir, there is the ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, who while wandering in the Aṅga country with a large Saṅgha of five hundred bhikkhus, has arrived at Campā and is staying on the bank of the Gaggara lotus pond. Now a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ They are going to see sir Gotama.”
“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi: ‘soṇadaṇḍo, bho, brāhmaṇo evamāha— āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Then, dear steward, go to the brahmin householders of Campā. Having drawn near, tell them: ‘Sirs, the brahmin Soṇadaṇḍa says this: “Please wait, sirs. The brahmin Soṇadaṇḍa will also go to visit the ascetic Gotama.”’”
“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca: “soṇadaṇḍo bho brāhmaṇo evamāha: ‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, sir,” the steward replied to the brahmin Soṇadaṇḍa. Having agreed, he approached the brahmin householders of Campā. Having drawn near, he said: “Sirs, the brahmin Soṇadaṇḍa says this: ‘Please wait, sirs. The brahmin Soṇadaṇḍa will also go to visit the ascetic Gotama.’”
2. The Praises of Soṇadaṇḍa
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: “soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
Now on that occasion, five hundred brahmins from various kingdoms were residing in Campā for some business or other. These brahmins heard the news: “It is said that the brahmin Soṇadaṇḍa is going to visit the ascetic Gotama.” Then those brahmins went to the brahmin Soṇadaṇḍa. Having drawn near, they said: “Sir Soṇadaṇḍa, is it true that you are going to visit the ascetic Gotama?”
“Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Yes, sirs, it occurred to me: ‘I too will go to visit the ascetic Gotama.’”
“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.
“Sir, do not go to see the ascetic Gotama. It is not proper, sir Soṇadaṇḍa, for you to go to see the ascetic Gotama. If sir Soṇadaṇḍa goes to see the ascetic Gotama, sir Soṇadaṇḍa’s reputation will decline, and the ascetic Gotama’s reputation will increase. And because sir Soṇadaṇḍa’s reputation will decline and the ascetic Gotama’s reputation will increase—on account of this reason, sir Soṇadaṇḍa, it is not proper for you to go to see the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to see sir Soṇadaṇḍa.
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.
For you, sir, are well-born on both sides, on your mother’s side and your father’s side, of pure lineage, tracing your lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. And because sir Soṇadaṇḍa is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, sir Soṇadaṇḍa, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.
Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe…
Sir Soṇadaṇḍa is wealthy, possessing great riches, with many possessions...
Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…
Sir Soṇadaṇḍa is one who has mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth. He is a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in natural philosophy and the auspicious marks of a great man...
Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
Sir Soṇadaṇḍa is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence...
Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
Sir Soṇadaṇḍa is virtuous, cultivated in ethics, possessing well-developed virtue...
Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
Sir Soṇadaṇḍa is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning...
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…
Sir Soṇadaṇḍa teaches the teachers of many, and instructs three hundred young brahmins in the recitation of the sacred hymns. Furthermore, many young brahmins come from various directions and various lands to sir Soṇadaṇḍa, seeking the hymns and wishing to study the hymns under him...
Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
Sir Soṇadaṇḍa is aged, grown old, elderly, advanced in years, having reached the last stage of life, while the ascetic Gotama is youthful, a youth who has newly gone forth...
Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
Sir Soṇadaṇḍa is honored, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha...
Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
Sir Soṇadaṇḍa is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti...
Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.
For sir Soṇadaṇḍa rules over Campā, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha. And because sir Soṇadaṇḍa rules over Campā, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Seniya Bimbisāra of Magadha—on account of this distinction, sir Soṇadaṇḍa, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.”
3. The Praises of the Buddha
Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
When this was said, the brahmin Soṇadaṇḍa told those brahmins:
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
“Now, sirs, listen to me as well: It is proper for us alone to visit sir Gotama, and it is not proper for sir Gotama to come to visit us. Sirs, the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth. And because the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of completely pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama.
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
Sirs, the ascetic Gotama went forth, leaving behind a great community of relatives...
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
Sirs, the ascetic Gotama went forth giving up much gold and treasure stored in the earth and in lofts...
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
Sirs, the ascetic Gotama went forth from the household life into homelessness while still young, with black hair, endowed with the blessing of youth, and in the prime of life...
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Sirs, the ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness though his mother and father wished otherwise and wept with tearful faces...
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…
Sirs, the ascetic Gotama is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence...
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
Sirs, the ascetic Gotama is virtuous, possessing noble ethics, skilled in ethical conduct, and possessing wholesome ethical conduct...
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
Sirs, the ascetic Gotama is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning...
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
Sirs, the ascetic Gotama is a teacher of many teachers...
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
Sirs, the ascetic Gotama has removed the passion for sensual pleasures and is without fickleness...
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
Sirs, the ascetic Gotama holds the doctrine of the moral efficacy of actions, holds that actions bear consequences; he does not seek any harm for the brahmin people...
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
Sirs, the ascetic Gotama went forth from a noble family, from one of the unbroken families of noblemen...
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
Sirs, the ascetic Gotama went forth from a rich family, from a family of great wealth and great possessions...
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
Sirs, people come from other kingdoms, from across the country to question the ascetic Gotama...
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Sirs, many thousands of deities have gone for refuge for life to the ascetic Gotama...
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
Sirs, a good report of sir Gotama has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One’...
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
Sirs, the ascetic Gotama possesses thirty-two auspicious marks of a great man...
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
Sirs, the ascetic Gotama welcomes visitors, is friendly, congenial, cheerful, open-faced, and the first to speak...
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by the four assemblies...
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Sirs, many gods and humans are deeply devoted to the ascetic Gotama...
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
Sirs, in whatever village or town the ascetic Gotama stays, non-human beings do not harass the humans in that village or town...
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
Sirs, the ascetic Gotama has a community, a following, is a teacher of a group, and is acknowledged as the foremost of the various religious leaders. And while the reputation of some ascetics and brahmins is acquired haphazardly, the ascetic Gotama’s reputation was not acquired like that; rather, the ascetic Gotama’s reputation was acquired through his unsurpassed accomplishment in true knowledge and conduct...
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, King Seniya Bimbisāra of Magadha, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama...
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, King Pasenadi of Kosala, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama...
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
Sirs, the brahmin Pokkharasāti, together with his children, wives, retinue, and ministers, has gone for refuge for life to the ascetic Gotama...
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by King Seniya Bimbisāra of Magadha...
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala...
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
Sirs, the ascetic Gotama is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti...
Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
Sirs, the ascetic Gotama has arrived at Campā and is staying on the bank of the Gaggara lotus pond. Now, whatever ascetics or brahmins come to our territory are our guests. And guests should be honored, respected, revered, venerated, and esteemed by us. Since the ascetic Gotama has arrived at Campā and is staying on the bank of the Gaggara lotus pond, the ascetic Gotama is our guest. And a guest should be honored, respected, revered, venerated, and esteemed by us. On account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama. This much, sirs, is the praise of sir Gotama that I have learned, but the praise of sir Gotama is not limited to this; indeed, sir Gotama has immeasurable qualities.”
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
When this was said, those brahmins said to the brahmin Soṇadaṇḍa: “As sir Soṇadaṇḍa describes the praises of the ascetic Gotama, even if sir Gotama were living a hundred leagues away, it would be worthwhile for a faithful son of a good family to go to see him, even carrying provisions in a knapsack.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“Then, sirs, let us all go to visit the ascetic Gotama.”
4. Soṇadaṇḍa’s Apprehension
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.
Then the brahmin Soṇadaṇḍa, together with a large group of brahmins, approached the Gaggara lotus pond.
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: “ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā.
Then, while the brahmin Soṇadaṇḍa was passing through the woods, the following line of thought arose in his mind: “If I were to ask the ascetic Gotama a question, and if the ascetic Gotama were to say to me: ‘Brahmin, this question should not be asked in this way; this question should be asked in that way,’ then this assembly might despise me, thinking: ‘The brahmin Soṇadaṇḍa is foolish and incompetent; he could not ask the ascetic Gotama a question properly.’ And whoever this assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation.
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā.
“If, on the other hand, the ascetic Gotama were to ask me a question, and I were not to satisfy his mind with my answer, and if the ascetic Gotama were to say to me: ‘Brahmin, this question should not be answered in this way; this question should be answered in that way,’ then this assembly might despise me, thinking: ‘The brahmin Soṇadaṇḍa is foolish and incompetent; he could not satisfy the mind of the ascetic Gotama with his answer to the question.’ And whoever this assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation.
Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, yasoladdhā kho panamhākaṁ bhogā”ti.
“And if, having come so close, I were to turn back without seeing the ascetic Gotama, this assembly might despise me, thinking: ‘The brahmin Soṇadaṇḍa is foolish and incompetent, stiff with conceit, and afraid; he does not dare to go and see the ascetic Gotama. For how could he turn back without seeing the ascetic Gotama after coming so close?’ And whoever this assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation.”
Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Then the brahmin Soṇadaṇḍa approached the Blessed One; having drawn near, he exchanged friendly greetings with the Blessed One. After exchanging courteous and polite conversation, he sat down to one side. Some of the brahmin householders of Campā also paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms toward the Blessed One 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 kept silent and sat down to one side.
Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: “ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.
There too, the brahmin Soṇadaṇḍa sat dwelling repeatedly on this very thought: “If I were to ask the ascetic Gotama a question, and if the ascetic Gotama were to say to me: ‘Brahmin, this question should not be asked in this way; this question should be asked in that way,’ then this assembly might despise me, thinking: ‘The brahmin Soṇadaṇḍa is foolish and incompetent; he could not ask the ascetic Gotama a question properly.’ And whoever this assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation. If, on the other hand, the ascetic Gotama were to ask me a question, and I were not to satisfy his mind with my answer, and if the ascetic Gotama were to say to me: ‘Brahmin, this question should not be answered in this way; this question should be answered in that way,’ then this assembly might despise me, thinking: ‘The brahmin Soṇadaṇḍa is foolish and incompetent; he could not satisfy the mind of the ascetic Gotama with his answer to the question.’ And whoever this assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation. Oh, if only the ascetic Gotama would ask me a question regarding my own field as a teacher of the three Vedas! Surely I could satisfy his mind with my answer!”
5. Defining a Brahmin
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: “vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.
Then the Blessed One, knowing with his own mind the thought in the mind of the brahmin Soṇadaṇḍa, thought: “This brahmin Soṇadaṇḍa is distressed in his own mind. Why don’t I ask the brahmin Soṇadaṇḍa a question regarding his own field as a teacher of the three Vedas?”
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca: “katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
Then the Blessed One said to the brahmin Soṇadaṇḍa: “Brahmin, endowed with how many factors do the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech?”
Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: “yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: ‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti.
Then it occurred to the brahmin Soṇadaṇḍa: “What I wished for, longed for, intended, and hoped for: ‘Oh, if only the ascetic Gotama would ask me a question regarding my own field as a teacher of the three Vedas! Surely I could satisfy his mind with my answer!’—that is precisely what the ascetic Gotama asks me about! Surely I will satisfy his mind with my answer!”
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: “pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
Then the brahmin Soṇadaṇḍa, straightening his body and looking around at the assembly, said to the Blessed One: “Sir Gotama, endowed with five factors the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech. Which five? Here, sir Gotama, a brahmin is well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. He is a reciter, an expert in the hymns, one who has mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth; a linguistic scholar, a grammarian, fully versed in natural philosophy and the auspicious marks of a great man. He is handsome, pleasing to look at, graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence. He is virtuous, cultivated in ethics, possessing well-developed virtue. And he is wise and discerning, the first or second among those holding the sacrificial ladle. Endowed with these five factors, sir Gotama, the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech.”
“Imesaṁ pana, brāhmaṇa, pañcannaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Among these five factors, brahmin, could one factor be set aside, and a brahmin be defined by the remaining four factors, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech?”
“Sakkā, bho gotama. Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It could, sir Gotama. For among these five factors, sir Gotama, we can set aside appearance. What will appearance do? For when, sir Gotama, a brahmin is well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth; when he is a reciter, an expert in the hymns, one who has mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth, a linguistic scholar, a grammarian, fully versed in natural philosophy and the auspicious marks of a great man; when he is virtuous, cultivated in ethics, possessing well-developed virtue; and when he is wise and discerning, the first or second among those holding the sacrificial ladle—endowed with these four factors, sir Gotama, the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech.”
“Imesaṁ pana, brāhmaṇa, catunnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Among these four factors, brahmin, could one factor be set aside, and a brahmin be defined by the remaining three factors, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech?”
“Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It could, sir Gotama. For among these four factors, sir Gotama, we can set aside the hymns. What will the hymns do? For when, sir Gotama, a brahmin is well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth; when he is virtuous, cultivated in ethics, possessing well-developed virtue; and when he is wise and discerning, the first or second among those holding the sacrificial ladle—endowed with these three factors, sir Gotama, the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech.”
“Imesaṁ pana, brāhmaṇa, tiṇṇaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Among these three factors, brahmin, could one factor be set aside, and a brahmin be defined by the remaining two factors, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech?”
“Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It could, sir Gotama. For among these three factors, sir Gotama, we can set aside birth. What will birth do? For when, sir Gotama, a brahmin is virtuous, cultivated in ethics, possessing well-developed virtue; and when he is wise and discerning, the first or second among those holding the sacrificial ladle—endowed with these two factors, sir Gotama, the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech.”
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.
When this was said, those brahmins said to the brahmin Soṇadaṇḍa: “Sir Soṇadaṇḍa, do not say so! Sir Soṇadaṇḍa, do not say so! Sir Soṇadaṇḍa is disparaging appearance, disparaging the hymns, disparaging birth; sir Soṇadaṇḍa is outright capitulating to the ascetic Gotama’s doctrine!”
Atha kho bhagavā te brāhmaṇe etadavoca: “sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.
Then the Blessed One said to those brahmins: “Brahmins, if you think: ‘The brahmin Soṇadaṇḍa has little learning, poor delivery, and undiscerning, and the brahmin Soṇadaṇḍa is not competent to debate this statement with the ascetic Gotama,’ then let the brahmin Soṇadaṇḍa step aside, and you debate this statement with me. But if you think: ‘The brahmin Soṇadaṇḍa is very learned, has good delivery, and is wise, and the brahmin Soṇadaṇḍa is competent to debate this statement with the ascetic Gotama,’ then you stand aside, and let the brahmin Soṇadaṇḍa debate with me.”
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: “mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: ‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti. Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.
When this was said, the brahmin Soṇadaṇḍa said to the Blessed One: “Let sir Gotama wait; let sir Gotama be silent. I myself will give them a legitimate reply.” Then the brahmin Soṇadaṇḍa said to those brahmins: “Sirs, do not speak thus; do not speak thus: ‘Sir Soṇadaṇḍa is disparaging appearance, disparaging the hymns, disparaging birth; sir Soṇadaṇḍa is outright capitulating to the ascetic Gotama’s doctrine.’ Sirs, I am not disparaging appearance, the hymns, or birth.”
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: “passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?
Now on that occasion, the brahmin Soṇadaṇḍa’s nephew, a young brahmin named Aṅgaka, was sitting in that assembly. Then the brahmin Soṇadaṇḍa said to those brahmins: “Do you sirs see this young brahmin Aṅgaka, my nephew?”
“Evaṁ, bho”.
“Yes, sir.”
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. Ahamassa mante vācetā. Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Ahamassa mātāpitaro jānāmi. Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“Sirs, the young brahmin Aṅgaka is handsome, pleasing to look at, graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence; there is none in this assembly his equal in appearance except the ascetic Gotama. The young brahmin Aṅgaka is a reciter, an expert in the hymns, one who has mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth, a linguistic scholar, a grammarian, fully versed in natural philosophy and the auspicious marks of a great man. I am his teacher in the hymns. The young brahmin Aṅgaka is well-born on both sides, on his mother’s side and his father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. I know his parents. But if the young brahmin Aṅgaka were to kill living beings, take what is not given, commit adultery, speak falsehood, and consume intoxicants, what would appearance do for him then, sirs? What would the hymns do? What would birth do? But when, sirs, a brahmin is virtuous, cultivated in ethics, possessing well-developed virtue; and when he is wise and discerning, the first or second among those holding the sacrificial ladle—endowed with these two factors, sirs, the brahmins define a brahmin, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech.”
6. The Discussion of Virtue and Wisdom
“Imesaṁ pana, brāhmaṇa, dvinnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā ekena aṅgena samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Among these two factors, brahmin, could one factor be set aside, and a brahmin be defined by the remaining one factor alone, so that one declaring ‘I am a brahmin’ speaks accurately and does not fall into false speech?”
“No hidaṁ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.
“No, sir Gotama. For wisdom is purified by virtue, and virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. For the virtuous one there is wisdom; for the wise one there is virtue. And the combination of virtue and wisdom is declared to be the highest thing in the world. Just as, sir Gotama, one hand washes the other hand, or one foot washes the other foot; even so, sir Gotama, wisdom is purified by virtue, and virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. For the virtuous one there is wisdom; for the wise one there is virtue. And the combination of virtue and wisdom is declared to be the highest thing in the world.”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.
“So it is, brahmin! So it is, brahmin! For wisdom is purified by virtue, and virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. For the virtuous one there is wisdom; for the wise one there is virtue. And the combination of virtue and wisdom is declared to be the highest thing in the world. Just as, brahmin, one hand washes the other hand, or one foot washes the other foot; even so, brahmin, wisdom is purified by virtue, and virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. For the virtuous one there is wisdom; for the wise one there is virtue. And the combination of virtue and wisdom is declared to be the highest thing in the world.
Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? Katamā sā paññā”ti?
“But what, brahmin, is that virtue? And what is that wisdom?”
“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.
“Our understanding of this matter goes only so far, sir Gotama. It would be good if sir Gotama himself would clarify the meaning of this statement.”
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Well then, brahmin, listen to this and pay close attention; I will speak.”
“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
“Very well, sir,” the brahmin Soṇadaṇḍa replied to the Blessed One. The Blessed One said this:
“idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. Idaṁ kho taṁ, brāhmaṇa, sīlaṁ …pe… paṭhamaṁ jhānaṁ upasampajja viharati … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati …pe… ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti …pe… Idampissa hoti paññāya …pe… nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāya ayaṁ kho sā, brāhmaṇa, paññā”ti.
“Here, brahmin, a Tathāgata arises in the world, an Arahant, a perfectly Awakened One ... In this way, brahmin, a bhikkhu is accomplished in virtue. This, brahmin, is that virtue ... He enters and dwells in the first jhāna ... the second jhāna ... the third jhāna ... the fourth jhāna ... He directs and inclines his mind toward knowledge and vision ... This too pertains to his wisdom ... He knows clearly: ‘... there is no more coming to any state of existence.’ This too pertains to his wisdom. This, brahmin, is that wisdom.”
7. Soṇadaṇḍa Declares Himself a Lay Follower
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
When this was said, the brahmin Soṇadaṇḍa said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been explained by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May sir Gotama remember me as a lay follower who has gone for refuge from this day forth for life. And may sir Gotama together with the Saṅgha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence.
Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then the brahmin Soṇadaṇḍa, having received the Blessed One’s consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed. Then, after the passage of that night, the brahmin Soṇadaṇḍa had various kinds of excellent food prepared in his own residence and had the time announced to the Blessed One: “It is time, sir Gotama, the meal is ready.” Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of the brahmin Soṇadaṇḍa together with the Saṅgha of bhikkhus. Having arrived, he sat down on the prepared seat. Then the brahmin Soṇadaṇḍa personally served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of excellent food.
Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.
Then the brahmin Soṇadaṇḍa took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. Seated to one side, the brahmin Soṇadaṇḍa said to the Blessed One: “If, sir Gotama, when sitting in an assembly, I were to rise from my seat to pay homage to sir Gotama, that assembly might despise me. And whoever that assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation. If, sir Gotama, when sitting in an assembly, I should raise my joined palms, let sir Gotama consider that as my rising from my seat. If, sir Gotama, when sitting in an assembly, I should take off my turban, let sir Gotama consider that as my bowing with my head. If, sir Gotama, when riding in a carriage, I were to dismount from the carriage to pay homage to sir Gotama, that assembly might despise me. And whoever that assembly despises, their reputation declines. And whoever’s reputation declines, their wealth also declines, for our wealth is acquired through reputation. If, sir Gotama, when riding in a carriage, I should raise my driving goad, let sir Gotama consider that as my dismounting from the carriage. If, sir Gotama, when riding in a carriage, I should lower my sunshade, let sir Gotama consider that as my bowing with my head.”
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the brahmin Soṇadaṇḍa with a talk on the Dhamma, rose from his seat and departed.