Dīgha Nikāya 4

Sutta Pitaka

Dīgha Nikāya – The Long Discourses

DN4: Soṇadaṇḍa Sutta – With Soṇadaṇḍa

1. The Brahmins and Householders of Campā

dn4:1.1So I have heard.This sutta shows how the conversion of Pokkharasāti in DN3 affected the brahmins as far away as Campā. 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,Campā is modern Champapuri near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center at which Northern Black Polished Ware has been found, and became a sacred city for the Jains. where he stayed by the banks of the Gaggarā Lotus Pond.Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India).

dn4:1.4Now 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.Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas.

dn4:2.1The brahmins and householders of Campā heard:“Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” (not “brahmin householders”) were the wealthy class.

dn4:2.2“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. He has this good reputation: ‘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.’ 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. 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. It’s good to see such perfected ones.” Then, exiting Campā, they formed into companies and headed to the Gaggarā Lotus Pond.

dn4:3.1Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for the lotus pond, and addressed his butler, “My butler, why are the brahmins and householders headed for the Gaggarā Lotus Pond?”

dn4:3.5“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond. He has this good reputation: ‘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.’ They’re going to see that worthy Gotama.”

dn4:3.9“Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Soṇadaṇḍa asks you to wait, as he will also go to see the ascetic Gotama.’”

dn4:3.12“Yes, worthy sir,” replied the butler, and did as he was asked.

2. The Qualities of Soṇadaṇḍa

dn4:4.1Now at that time around five hundred brahmins from abroad were residing in Campā on some business. They heard that the brahmin Soṇadaṇḍa was going to see the ascetic Gotama. They approached Soṇadaṇḍa and said to him, “Is it really true that you are going to see the ascetic Gotama?”

dn4:4.6“Yes, gentlemen, it is true.”

dn4:5.1“Please don’t, worthy Soṇadaṇḍa! It’s not appropriate for you to go to see the ascetic Gotama.Both the repetition below and the parallel at MN95 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. For if you do so, your reputation will diminish and his will increase. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.

dn4:5.6You 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.Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records of the family lineage. For this reason it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.

dn4:5.9You’re rich, affluent, and wealthy. …

dn4:5.10You 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. …

dn4:5.11You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. …Brahmavarcasa (“divine lustre”) commonly describes a spiritual or ethereal beauty due to ritual (Śatapatha Brāhmaṇa 13.1.9, 2.3.1, 4.1.1), or simply the healthy glow from time in the sun, which if overdone leads to sunburn (eg. Taittirīya Saṁhita 2.10.2). Brahmavarṇa (“divine looks”), on the other hand, seems unknown in the Vedic tradition.
For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing lustre”.

dn4:5.12You are ethical, mature in ethical conduct. …

dn4:5.13You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

dn4:5.14You 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. …Notice that the royal endowment was not just for a luxury residence, it was the site of a major international college. Kings invested in education.

dn4:5.15You’re old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. …

dn4:5.17You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

dn4:5.18and the brahmin Pokkharasāti. …

dn4:5.19You 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. For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama; it’s appropriate that he comes to see you.”

3. The Qualities of the Buddha

dn4:6.1When they had spoken, Soṇadaṇḍa said to those brahmins:

dn4:6.2“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, and it’s not appropriate for him to come to see me. 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. For this reason it’s not appropriate for the ascetic Gotama to come to see me; rather, it’s appropriate for me to go to see him.

dn4:6.7When he went forth he abandoned a large family circle. …

dn4:6.8When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …

dn4:6.9He 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. …

dn4:6.10Though 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. …Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping.

dn4:6.11He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …

dn4:6.12He is ethical, possessing ethical conduct that is noble and skillful. …

dn4:6.13He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

dn4:6.14He’s a tutor of tutors. …

dn4:6.15He has ended sensual desire, and is rid of caprice. …

dn4:6.16He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …In contrast with some of the other ascetics in DN2.

dn4:6.17He went forth from an eminent family of unbroken aristocratic lineage. …

dn4:6.18He went forth from a rich, affluent, and wealthy family. …

dn4:6.19People come from distant lands and distant countries to question him. …

dn4:6.20Many thousands of deities have gone for refuge for life to him. …

dn4:6.21He has this good reputation: ‘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.’ …

dn4:6.23He has the thirty-two marks of a great man. …

dn4:6.24He is welcoming, congenial, polite, smiling, open, the first to speak. …This description is applied to the Buddha at DN5, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bhikkhu Saṅghādisesa 13.

dn4:6.25He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN5.213), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN4.129).

dn4:6.26Many gods and humans are devoted to him. …

dn4:6.27While he is residing in a village or town, non-human entities do not harass them. …

dn4:6.28He 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.Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. Rather, he came by his fame due to his supreme knowledge and conduct. …

dn4:6.30King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …*** NOTE393

dn4:6.31King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …Bimbisāra’s refuge is at Khandhaka 1.

dn4:6.32The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …Pasenadi’s refuge is at SN3.1.

dn4:6.33He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

dn4:6.34King Pasenadi of Kosala …

dn4:6.35and the brahmin Pokkharasāti.

dn4:6.36The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such. For this reason, too, it’s not appropriate for the worthy Gotama to come to see me; rather, it’s appropriate for me to go to see him. This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, for the praise of the worthy Gotama is limitless.”

dn4:6.45When he had spoken, those brahmins said to him, “According to Soṇadaṇḍa’s praises, if the worthy 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.”“Knapsack” is puṭosa, where puṭa is “bag” and osa is “food” (Sanskrit avasa). The compound is a dative-dependent tappurisa with reversal of the usual order, yielding the sense “bag for food”.

dn4:6.47“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

4. Soṇadaṇḍa Has Second Thoughts

dn4:7.1Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.

dn4:8.1But as he reached the far side of the forest, this thought came to mind, “Suppose I was to ask the ascetic Gotama a question. He might say to me: ‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that: ‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasāti a special status. Perhaps Pokkharasāti told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN3, which would explain his hesitation.
Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. And when you’re disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation.

dn4:8.9Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. He might say to me: ‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that: ‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’ And when you’re disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation.

dn4:8.16On 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: ‘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!’ And when you’re disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation.”

dn4:9.1Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him.For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. When the greetings and polite conversation were over, he sat down to one side. 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.This stock passage indicates different attitudes towards the Buddha, and perhaps also different social status. Examples of such behaviors are given in Dharmaśāstras. While they might not exactly apply to this situation, they do indicate that these behaviors were nuanced and deliberate. Here is an example: “One should rise to greet a sacrificial priest, father-in-law, paternal uncle, or maternal uncle who is younger than oneself, but not verbally salute him. Likewise, one should rise to greet, but not verbally salute a different fellow-citizen who is older than oneself—even a Śūdra provided he is at least eighty—if one is equal in age to his son. And a Śūdra should rise to greet, but not verbally salute an Ārya, even if he is younger than himself.” (Gautama 6.9–11, translation David Brick).

dn4:10.1But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought, “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. What Makes a Brahmin

dn4:11.1Then the Buddha, knowing Soṇadaṇḍa’s train of thought, thought, “This brahmin Soṇadaṇḍa is troubled by his own thoughts. Why don’t I ask him about his own tutor’s scriptural heritage of the three Vedas?”The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha.

dn4:11.4So he said to Soṇadaṇḍa, “Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?”

dn4:12.1Then Soṇadaṇḍa thought, “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. I can definitely satisfy his mind with my answer.”

dn4:13.1Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha, “Worthy Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood. What five? 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. 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. He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. He is ethical, mature in ethical conduct. He’s astute and clever, being the first or second to hold the sacrificial ladle.Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin; and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.”

dn4:14.1“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?”The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth.

dn4:14.3“It is possible, worthy Gotama. We could leave appearance out of the five factors. For what does appearance matter? A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.”

dn4:15.1“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?”

dn4:15.3“It is possible, worthy Gotama. We could leave the hymns out of the four factors. For what do the hymns matter? A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.”

dn4:16.1“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?”

dn4:16.3“It is possible, worthy Gotama. We could leave birth out of the three factors. For what does birth matter? It’s when a brahmin is ethical, mature in ethical conduct; and he’s astute and clever, being the first or second to hold the sacrificial ladle. A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”

dn4:17.1When he had spoken, those brahmins said to him, “Please don’t say that, worthy Soṇadaṇḍa, please don’t say that! You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”

dn4:18.1So the Buddha said to them, “Well, brahmins, if you think that 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. But if you think that he’s learned, a good speaker who enunciates well, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.”

dn4:19.1When he said this, Soṇadaṇḍa said to the Buddha, “Let it be, worthy Gotama, be silent. I myself will respond to them in a legitimate manner.” Then he said to those brahmins, “Don’t say this, good fellows, don’t say this: ‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’ I’m not condemning appearance, hymns, or birth.”

dn4:20.1Now at that time Soṇadaṇḍa’s nephew, the young student Aṅgaka was sitting in that assembly. Then Soṇadaṇḍa said to those brahmins, “Gentlemen, do you see my nephew, the young student Aṅgaka?”

dn4:20.4“Yes, sir.”

dn4:20.5“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama. 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. And I am the one who teaches him the hymns. 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. And I know his mother and father. 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? It’s when a brahmin is ethical, mature in ethical conduct; and he’s astute and clever, being the first or second to hold the sacrificial ladle. A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”

6. The Discussion of Ethics and Wisdom

dn4:21.1“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?”

dn4:21.3“No, worthy Gotama. For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. It’s just like when you clean one hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world.”

dn4:22.1“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. It’s just like when you clean one hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world.

dn4:22.10But what, brahmin, is that ethical conduct?The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. And what is that wisdom?”

dn4:22.12“That’s all I know about this matter, worthy Gotama. May the worthy Gotama himself please clarify the meaning of this.”

dn4:23.1“Well then, brahmin, listen and apply your mind well, I will speak.”

dn4:23.2“Yes, worthy sir,” Soṇadaṇḍa replied. The Buddha said this:

dn4:23.4“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. This, brahmin, is that ethical conduct. … They enter and remain in the first absorption …Normally, the Buddha frames his teaching as ethics, meditation, and wisdom, but here he adapts to Soṇadaṇḍa’s framing and places meditation under wisdom. second absorption … third absorption … fourth absorption … They project and extend the mind toward knowledge and vision … This pertains to their wisdom. … They understand: ‘… there is nothing further for this place.’ This pertains to their wisdom. This, brahmin, is that wisdom.”

7. Soṇadaṇḍa Declares Himself a Lay Follower

dn4:24.1When he had spoken, Soṇadaṇḍa said to the Buddha, “Excellent, worthy Gotama! Excellent! 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, worthy Gotama has made the Teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Would you and the mendicant Saṅgha please accept a meal from me tomorrow?” The Buddha consented with silence.

dn4:24.8Then, 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. 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, “It’s time, worthy Gotama, the meal is ready.”

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. Then Soṇadaṇḍa served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

dn4:26.1When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat to one side. Seated to one side he said to the Buddha:

“Worthy 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. And when you’re disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation. If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat. And if I undo my turban, please take it that I have bowed. And the worthy 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. If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage. And if I lower my parasol, please take it that I have bowed.”Soṇadaṇḍa’s attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasāti. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha.

dn4:27.1Then 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.

1. Campeyyakabrāhmaṇagahapatikā

1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.

Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

2Assosuṁ kho campeyyakā brāhmaṇagahapatikā:

"Samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.

3Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṁ āmantesi: "Kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī"ti?

"Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti. Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī"ti.

"Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi: 'soṇadaṇḍo, bho, brāhmaṇo evamāha — āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī'"ti.

"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. Soṇadaṇḍaguṇakathā

4Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: "soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī"ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: "Saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī"ti?

"Evaṁ kho me, bho, hoti: 'ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī'"ti.

5"Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami. Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

6Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

7Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo … pe …

8Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalokāyatamahāpurisalakkhalakkhaṇesu anavayo … pe …

9Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …

10Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato … pe …

11Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …

12Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā … pe …

13Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca … pe …

14Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …

15Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …

16Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun"ti.

3. Buddhaguṇakathā

17Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:

18" Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

19Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito … pe …

20Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca … pe …

21Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito … pe …

22Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito … pe …

23Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya … pe …

24Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato … pe …

25Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …

26Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo … pe …

27Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …

28Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …

29Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā … pe …

30Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …

31Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti … pe …

32Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni … pe …

33Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti … pe …

34Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato … pe …

35Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī … pe …

36Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito … pe …

37Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā … pe …

38Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti … pe …

39Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato … pe …

40Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato … pe …

41Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato … pe …

42Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato … pe …

43Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …

44Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe …

45Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …

46Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo"ti.

47Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: "yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā"ti.

"Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā"ti.

4. Soṇadaṇḍaparivitakka

48Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.

Kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: "ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 'na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo'ti, tena maṁ ayaṁ parisā paribhaveyya: 'bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun'ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā.

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.

Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: 'bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī'ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, yasoladdhā kho panamhākaṁ bhogā"ti.

49Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

50Tatrapi 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.

5. Brāhmaṇapaññatti

51Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: "vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan"ti.

Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca: "katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti?

52Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: "yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhītaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: 'aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā'ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā"ti.

53Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: "pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti.

54"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?

"Sakkā, bho gotama. Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti.

55"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?

"Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti.

56"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?

"Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti.

57Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: "mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī"ti.

58Atha kho bhagavā te brāhmaṇe etadavoca: "Sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 'appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun'ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 'bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun'ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū"ti.

59Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: "tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī"ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: "mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: 'apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī'ti. Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā"ti.

60Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: "passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan"ti?

"Evaṁ, bho".

"Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. Ahamassa mante vācetā. Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Ahamassa mātāpitaro jānāmi. Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 'brāhmaṇosmī'ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā"ti.

6. Sīlapaññākathā

61"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 hidaṁ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī"ti.

"Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.

62Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? Katamā sā paññā"ti?

"Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho"ti.

"Tena hi, brāhmaṇa, suṇohi; sādhukaṁ manasikarohi; bhāsissāmī"ti.

"Evaṁ, bho"ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

"idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho … pe … Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. Idaṁ kho taṁ, brāhmaṇa, sīlaṁ … pe … paṭhamaṁ jhānaṁ upasampajja viharati … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati … pe … ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti. … pe … Idampissa hoti paññāya … pe … nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāya ayaṁ kho sā, brāhmaṇa, paññā"ti.

7. Soṇadaṇḍaupāsakattapaṭivedanā

63Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

64Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

65Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca:

"ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū"ti.

66Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.

Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ.