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