AN 5 The Book of the Fives – Pañcakanipāta > AN 5.192 With the Brahmin Doṇa

Numbered Discourses 5.192 – Aṅguttara Nikāya 5.192

20. Brahmins – 20. Brāhmaṇavagga

AN 5.192 With the Brahmin Doṇa – Doṇabrāhmaṇasutta

1.1

Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him.

Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

1.2

When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca:

2.1

“Master Gotama, I have heard that

“Sutaṁ metaṁ, bho gotama:

2.2

the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.

‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.

2.3

And this is indeed the case,

Tayidaṁ, bho gotama, tatheva.

2.4

for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.

Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.

2.5

This is not appropriate, Master Gotama.”

Tayidaṁ, bho gotama, na sampannamevā”ti.

2.6

“Doṇa, do you too claim to be a brahmin?”

“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?

2.7

“Master Gotama, if anyone should be rightly called

“Yañhi taṁ, bho gotama, sammā vadamāno vadeyya:

2.8

a brahmin, it’s me.

‘brāhmaṇo ubhato sujāto—

2.9

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṁ, bho gotama, sammā vadamāno vadeyya.

2.10

Ahañhi, bho gotama, brāhmaṇo ubhato sujāto—

2.11

For I am well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.”

3.1

“Doṇa, the ancient brahmin hermits were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.

“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;

3.2

Those seers described five kinds of brahmins.

tyāssume pañca brāhmaṇe paññāpenti—

3.3

A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.

brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.

3.4

Which one of these are you, Doṇa?”

Tesaṁ tvaṁ doṇa, katamo”ti?

4.1

“Master Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’.

“Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma.

4.2

Master Gotama, please teach me this matter so I can learn about these five brahmins.”

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti.

4.3

“Well then, brahmin, listen and pay close attention, I will speak.”

“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

4.4

“Yes sir,” Doṇa replied.

“Evaṁ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi.

4.5

The Buddha said this:

Bhagavā etadavoca:

5.1

“Doṇa, how is a brahmin equal to Brahmā?

“Kathañca, doṇa, brāhmaṇo brahmasamo hoti?

5.2

It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in questions of ancestry.

Idha, doṇa, brāhmaṇo ubhato sujāto hoti—

5.3

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

5.4

For forty-eight years he leads the boy’s spiritual life studying the hymns.

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.

5.5

Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

6.1

In this context, Doṇa, what is legitimate?

Tattha ca, doṇa, ko dhammo?

6.2

Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.

Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.

6.3

Having offered the fee to his teacher, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

6.4

Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

6.5

They meditate spreading a heart full of compassion …

Karuṇā …pe…

6.6

rejoicing …

muditā …

6.7

equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

6.8

Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm.

So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati.

6.9

That’s how a brahmin is equal to Brahmā.

Evaṁ kho, doṇa, brāhmaṇo brahmasamo hoti.

7.1

And how is a brahmin equal to a god?

Kathañca, doṇa, brāhmaṇo devasamo hoti?

7.2

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Idha, doṇa, brāhmaṇo ubhato sujāto hoti—

7.3

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

7.4

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.

7.5

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

7.6

Tattha ca, doṇa, ko dhammo?

7.7

Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.

7.8

Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate.

So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.

8.1

In this context, Doṇa, what is legitimate?

Tattha ca, doṇa, ko dhammo?

8.2

Not by buying or selling, he only accepts a brahmin woman by the pouring of water.

Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ.

8.3

He has sex only with a brahmin woman. He does not have sex with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.

So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati.

8.4

And why does the brahmin not have sex with a pregnant woman?

Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati?

8.5

If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth.

Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.

8.6

That’s why the brahmin doesn’t have sex with a pregnant woman.

Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati.

8.7

And why does the brahmin not have sex with a breastfeeding woman?

Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati?

8.8

If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.

Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.

8.9

That’s why the brahmin doesn’t have sex with a breastfeeding woman.

Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati.

8.10

And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation.

Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.

8.11

Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

8.12

When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

8.13

Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.

So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

8.14

That’s how a brahmin is equal to god.

Evaṁ kho, doṇa, brāhmaṇo devasamo hoti.

9.1

And how does a brahmin toe the line?

Kathañca, doṇa, brāhmaṇo mariyādo hoti?

9.2

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Idha, doṇa, brāhmaṇo ubhato sujāto hoti—

9.3

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

9.4

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.

9.5

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

9.6

Tattha ca, doṇa, ko dhammo?

9.7

Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.

9.8

So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.

10.1

Tattha ca, doṇa, ko dhammo?

10.2

Not by buying or selling, he only accepts a brahmin woman by the pouring of water.

Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ.

10.3

10.4

Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati?

10.5

Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.

10.6

Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati.

10.7

Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati?

10.8

Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.

10.9

Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati.

10.10

Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.

10.11

Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.

So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati.

10.12

As far as the line of the ancient brahmins extends, he doesn’t cross over it.

Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati.

10.13

That’s why he’s called a brahmin who toes the line.

‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.

10.14

That’s how a brahmin toes the line.

Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti.

11.1

And how does a brahmin cross the line?

Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?

11.2

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Idha, doṇa, brāhmaṇo ubhato sujāto hoti—

11.3

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

11.4

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.

11.5

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

12.1

Tattha ca, doṇa, ko dhammo?

12.2

Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.

12.3

Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.

So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ.

12.4

He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.

So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati.

12.5

His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.

12.6

As far as the line of the ancient brahmins extends, he crosses over it.

Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati.

12.7

That’s why he’s called a brahmin who crosses the line.

‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.

12.8

That’s how a brahmin crosses the line.

Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.

13.1

And how is a brahmin a brahmin outcaste?

Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?

13.2

Idha, doṇa, brāhmaṇo ubhato sujāto hoti—

13.3

mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.

13.4

For forty-eight years he leads the virginal spiritual life studying the hymns.

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.

13.5

Then he seeks a fee for his teacher by legitimate means and illegitimate means.

Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi

13.6

By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno.

14.1

Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.

So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ.

14.2

14.3

His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.

14.4

He earns a living by any kind of work.

So sabbakammehi jīvikaṁ kappeti.

14.5

The brahmins say to him,

Tamenaṁ brāhmaṇā evamāhaṁsu:

14.6

‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work?’

‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti?

14.7

He says,

So evamāha:

14.8

‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them.

‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;

14.9

In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’

evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati.

14.10

A brahmin is called a brahmin outcaste because he earns a living by any kind of work.

Sabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati.

14.11

That’s how a brahmin is a brahmin outcaste.

Evaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.

15.1

Doṇa, the ancient brahmin hermits were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.

Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;

15.2

Those hermits described five kinds of brahmins.

tyassume pañca brāhmaṇe paññāpenti—

15.3

A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.

brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.

15.4

Which one of these are you, Doṇa?”

Tesaṁ tvaṁ, doṇa, katamoti?

16.1

“This being so, Master Gotama, I don’t even qualify as a brahmin outcaste.

Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema.

16.2

Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

16.3

Dutiyaṁ.