Dīgha Nikāya 4
Translators: sujato
Long Discourses 4
Soṇadaṇḍasutta
With Soṇadaṇḍa
1. Campeyyakabrāhmaṇagahapatikā
1. The Brahmins and Householders of Campā
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari.
At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred mendicants when he arrived at Campā,
Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.
where he stayed by the banks of the Gaggarā 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 living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
Assosuṁ kho campeyyakā brāhmaṇagahapatikā:
The brahmins and 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.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
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 dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He proclaims a teaching that is 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.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”
Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.
Then, having departed Campā, they formed into companies and headed to the Gaggarā Lotus Pond.
Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti.
Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse for his midday nap.
Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante.
He saw the brahmins and householders heading for the lotus pond,
Disvā khattaṁ āmantesi:
and addressed his butler,
“kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?
“My butler, why are the brahmins and householders headed for the Gaggarā 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.
“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
They’re going to see that Mister Gotama.”
“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi:
“Well then, go to the brahmins and householders and say to them:
‘soṇadaṇḍo, bho, brāhmaṇo evamāha—
‘Sirs, the brahmin Soṇadaṇḍa asks
āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
you to wait, as he will also go to see the ascetic Gotama.’”
“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca:
“Yes, sir,” replied the butler, and did as he was asked.
“soṇadaṇḍo bho brāhmaṇo evamāha:
‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
2. Soṇadaṇḍaguṇakathā
2. The Qualities of Soṇadaṇḍa
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena.
Now at that time around five hundred brahmins from abroad were residing in Campā on some business.
Assosuṁ kho te brāhmaṇā:
They heard that
“soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.
the brahmin Soṇadaṇḍa was going to see the ascetic Gotama.
Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ:
They approached Soṇadaṇḍa and said to him,
“saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
“Is it really true that you are going to see the ascetic Gotama?”
“Evaṁ kho me, bho, hoti:
“Yes, gentlemen, it is true.”
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami.
“Please don’t, mister Soṇadaṇḍa!
Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
It’s not appropriate for you to go to see the ascetic Gotama.
Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.
For if you do so, your reputation will diminish and his will increase.
Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ;
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
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;
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.
it’s appropriate that he comes to see you.
Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe…
You’re rich, affluent, and wealthy. …
Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …
Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as the Divinity, remarkable to behold. …
Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …
Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…
You tutor the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto;
You’re old, elderly and senior, advanced in years, and have reached the final stage of life.
samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
The ascetic Gotama is young, and has newly gone forth. …
Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti. …
Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ.
You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
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;
For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.
it’s appropriate that he comes to see you.”
3. Buddhaguṇakathā
3. The Qualities of the Buddha
Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
When they had spoken, Soṇadaṇḍa said to those brahmins:
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ;
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ.
and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena.
He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
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;
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
When he went forth he abandoned abundant gold, both coined and uncoined, stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a tutor of tutors. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
People come from distant lands and distant countries to question him. …
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Many thousands of deities have gone for refuge for life to him. …
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
While he is residing in a village or town, non-human entities do not harass them. …
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.
He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
Rather, he came by his fame due to his supreme knowledge and conduct. …
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasāti.
Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.
The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond.
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti.
Any ascetic or brahmin who comes to stay in our village district is our guest,
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā.
and should be honored and respected as such.
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.
For this reason, too, it’s not appropriate for Mister Gotama to come to see me;
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.
rather, it’s appropriate for me to go to see him.
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo.
This is the extent of Mister Gotama’s praise that I have memorized. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
for the praise of Mister Gotama is limitless.”
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ:
When he had spoken, those brahmins said to him,
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
“According to Soṇadaṇḍa’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.”
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
4. Soṇadaṇḍaparivitakka
4. Soṇadaṇḍa Has Second Thoughts
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.
Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi:
But as he reached the far side of the forest, this thought came to mind,
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ;
“Suppose I was to ask the ascetic Gotama a question.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:
He might say to me:
‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya:
‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti.
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.
And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ.
When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṁ bhogā.
But my wealth relies on my reputation.
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ;
Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer.
tatra ce maṁ samaṇo gotamo evaṁ vadeyya:
He might say to me:
‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya:
‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti.
‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.
And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ.
When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṁ bhogā.
But my wealth relies on my reputation.
Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya:
On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti.
‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha.
And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ,
When your reputation diminishes, your wealth also diminishes.
yasoladdhā kho panamhākaṁ bhogā”ti.
But my wealth relies on my reputation.”
Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side.
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.
Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti:
But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought,
“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.
“If only the ascetic Gotama would ask me about my own tutor’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”
5. Brāhmaṇapaññatti
5. What Makes a Brahmin
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi:
Then the Buddha, knowing Soṇadaṇḍa’s train of thought, thought,
“vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena.
“This brahmin Soṇadaṇḍa is troubled by his own thoughts.
Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.
Why don’t I ask him about his own tutor’s scriptural heritage of the three Vedas?”
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca:
So he said to Soṇadaṇḍa,
“katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;
“Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?”
Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi:
Then Soṇadaṇḍa thought,
“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ:
“The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage.
‘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.
I can definitely satisfy his mind with my answer.”
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca:
Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha,
“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;
“Mister Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya.
and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.
Katamehi pañcahi?
What five?
Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold.
sīlavā hoti vuddhasīlī vuddhasīlena samannāgato;
He is ethical, mature in ethical conduct.
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
He’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;
These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.”
“Imesaṁ pana, brāhmaṇa, pañcannaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ;
“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Sakkā, bho gotama.
“It is possible, Mister Gotama.
Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma.
We could leave appearance out of the five factors.
Kiñhi vaṇṇo karissati?
For what does appearance matter?
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;
A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“Imesaṁ pana, brāhmaṇa, catunnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ;
“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Sakkā, bho gotama.
“It is possible, Mister Gotama.
Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma.
We could leave the hymns out of the four factors.
Kiñhi mantā karissanti?
For what do the hymns matter?
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;
A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“Imesaṁ pana, brāhmaṇa, tiṇṇaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ;
“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“Sakkā, bho gotama.
“It is possible, Mister Gotama.
Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma.
We could leave birth out of the three factors.
Kiñhi jāti karissati?
For what does birth matter?
Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato;
It’s when a brahmin is ethical, mature in ethical conduct;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
and he’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;
A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ:
When he had spoken, those brahmins said to him,
“mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca.
“Please don’t say that, mister Soṇadaṇḍa, please don’t say that!
Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.
You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”
Atha kho bhagavā te brāhmaṇe etadavoca:
So the Buddha said to them,
“sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti:
“Well, brahmins, if you think that
‘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.
Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me.
Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti:
But if you think that
‘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.
he’s learned, a good speaker, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.”
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca:
When he said this, Soṇadaṇḍa said to the Buddha,
“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti.
“Let it be, Mister Gotama, be silent. I myself will respond to them in a legitimate manner.”
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
Then he said to those brahmins,
“mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha:
“Don’t say this, good sirs, don’t say this:
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti.
‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.
I’m not condemning appearance, hymns, or birth.”
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti.
Now at that time Soṇadaṇḍa’s nephew, the young student Aṅgaka was sitting in that assembly.
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
Then Soṇadaṇḍa said to those brahmins,
“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?
“Gentlemen, do you see my nephew, the young student Aṅgaka?”
“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.
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama.
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo.
Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.
Ahamassa mante vācetā.
And I am the one who teaches him the hymns.
Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Aṅgaka is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.
Ahamassa mātāpitaro jānāmi.
And I know his mother and father.
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti?
But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink liquor, then what’s the use of his appearance, his hymns, or his birth?
Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato,
It’s when a brahmin is ethical, mature in ethical conduct;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ.
and he’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti;
A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
6. Sīlapaññākathā
6. The Discussion of Ethics and Wisdom
“Imesaṁ pana, brāhmaṇa, dvinnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā ekena aṅgena samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ;
“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?
“No hidaṁ, bho gotama.
“No, Mister Gotama.
Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ.
For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ.
Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṁ.
An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.
And ethics and wisdom are said to be the best things in the world.
Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya;
It’s just like when you clean one hand with the other, or clean one foot with the other.
evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ.
In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ.
Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṁ.
An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.
And ethics and wisdom are said to be the best things in the world.”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ.
“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ.
Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṁ.
An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.
And ethics and wisdom are said to be the best things in the world.
Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya;
It’s just like when you clean one hand with the other, or clean one foot with the other.
evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ.
In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ.
Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṁ.
An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.
And ethics and wisdom are said to be the best things in the world.
Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ?
But what, brahmin, is that ethical conduct?
Katamā sā paññā”ti?
And what is that wisdom?”
“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe.
“That’s all I know about this matter, Mister Gotama.
Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.
May Mister Gotama himself please clarify the meaning of this.”
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi.
“Yes sir,” Soṇadaṇḍa replied.
Bhagavā etadavoca:
The Buddha said this:
“idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti.
That’s how a mendicant is accomplished in ethics.
Idaṁ kho taṁ, brāhmaṇa, sīlaṁ …pe…
This, brahmin, is that ethical conduct. …
paṭhamaṁ jhānaṁ upasampajja viharati …
They enter and remain in the first absorption …
dutiyaṁ jhānaṁ …
second absorption …
tatiyaṁ jhānaṁ …
third absorption …
catutthaṁ jhānaṁ upasampajja viharati …pe…
fourth absorption …
ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti …pe…
They project and extend the mind toward knowledge and vision …
Idampissa hoti paññāya …pe…
This pertains to their wisdom. …
nāparaṁ itthattāyāti pajānāti.
They understand: ‘… there is nothing further for this place.’
Idampissa hoti paññāya
This pertains to their wisdom.
ayaṁ kho sā, brāhmaṇa, paññā”ti.
This, brahmin, is that wisdom.”
7. Soṇadaṇḍaupāsakattapaṭivedanā
7. Soṇadaṇḍa Declares Himself a Lay Follower
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, Soṇadaṇḍa said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Mister Gotama! Excellent!
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.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Would you and the mendicant Saṅgha please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Soṇadaṇḍa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
And when the night had passed Soṇadaṇḍa had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
“It’s time, Mister Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa together with the mendicant Saṅgha, where he sat on the seat spread out.
Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Soṇadaṇḍa served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat to one side.
Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca:
Seated to one side he said to the Buddha:
“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.
“Mister Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha.
And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ.
When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṁ bhogā.
But my wealth relies on my reputation.
Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu.
If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat.
Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu.
And if I undo my turban, please take it that I have bowed.
Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya.
And Mister Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that.
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.
If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage.
Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.
And if I lower my sunshade, please take it that I have bowed.”
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left.
Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ.