| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ४
Dīgha Nikāya 4
Long Discourses 4
सोणदण्डसुत्त
Soṇadaṇḍasutta
With Soṇadaṇḍa
१। चम्पेय्यकब्राह्मणगहपतिका
1. Campeyyakabrāhmaṇagahapatikā
1. The Brahmins and Householders of Campā
एवं मे सुतं—एकं समयं भगवा अङ्गेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन चम्पा तदवसरि। तत्र सुदं भगवा चम्पायं विहरति गग्गराय पोक्खरणिया तीरे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.
So I have heard. At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred bhikkhus when he arrived at Campā, where he stayed by the banks of the Gaggarā Lotus Pond.
तेन खो पन समयेन सोणदण्डो ब्राह्मणो चम्पं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं राजदायं ब्रह्मदेय्यं।
Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.
अस्सोसुं खो चम्पेय्यका ब्राह्मणगहपतिका:
Assosuṁ kho campeyyakā brāhmaṇagahapatikā:
The brahmins and householders of Campā heard:
“समणो खलु भो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो अङ्गेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि चम्पं अनुप्पत्तो चम्पायं विहरति गग्गराय पोक्खरणिया तीरे। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽ। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति। अथ खो चम्पेय्यका ब्राह्मणगहपतिका चम्पाय निक्खमित्वा सङ्घसङ्घी गणीभूता येन गग्गरा पोक्खरणी तेनुपसङ्कमन्ति।
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī1 gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.
“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 Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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. It’s good to see such perfected ones.” Then, having departed Campā, they formed into companies and headed to the Gaggarā Lotus Pond.
तेन खो पन समयेन सोणदण्डो ब्राह्मणो उपरिपासादे दिवासेय्यं उपगतो होति। अद्दसा खो सोणदण्डो ब्राह्मणो चम्पेय्यके ब्राह्मणगहपतिके चम्पाय निक्खमित्वा सङ्घसङ्घी गणीभूते येन गग्गरा पोक्खरणी तेनुपसङ्कमन्ते। दिस्वा खत्तं आमन्तेसि: “किं नु खो, भो खत्ते, चम्पेय्यका ब्राह्मणगहपतिका चम्पाय निक्खमित्वा सङ्घसङ्घी गणीभूता येन गग्गरा पोक्खरणी तेनुपसङ्कमन्ती”ति?
Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī2 gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?
Now 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 steward, “My steward, why are the brahmins and householders headed for the Gaggarā Lotus Pond?”
“अत्थि खो, भो, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो अङ्गेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि चम्पं अनुप्पत्तो चम्पायं विहरति गग्गराय पोक्खरणिया तीरे। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। तमेते भवन्तं गोतमं दस्सनाय उपसङ्कमन्ती”ति।
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.
“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 Master Gotama.”
“तेन हि, भो खत्ते, येन चम्पेय्यका ब्राह्मणगहपतिका तेनुपसङ्कम, उपसङ्कमित्वा चम्पेय्यके ब्राह्मणगहपतिके एवं वदेहि: ‘सोणदण्डो, भो, ब्राह्मणो एवमाह—आगमेन्तु किर भवन्तो, सोणदण्डोपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“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.
“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.’”
“एवं, भो”ति खो सो खत्ता सोणदण्डस्स ब्राह्मणस्स पटिस्सुत्वा येन चम्पेय्यका ब्राह्मणगहपतिका तेनुपसङ्कमि; उपसङ्कमित्वा चम्पेय्यके ब्राह्मणगहपतिके एतदवोच: “सोणदण्डो भो ब्राह्मणो एवमाह: ‘आगमेन्तु किर भवन्तो, सोणदण्डोपि ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सतीऽ”ति।
“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca: “soṇadaṇḍo bho brāhmaṇo evamāha: ‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.
“Yes, sir,” replied the steward, and did as he was asked.
२। सोणदण्डगुणकथा
2. Soṇadaṇḍaguṇakathā
2. The Qualities of Soṇadaṇḍa
तेन खो पन समयेन नानावेरज्जकानं ब्राह्मणानं पञ्चमत्तानि ब्राह्मणसतानि चम्पायं पटिवसन्ति केनचिदेव करणीयेन। अस्सोसुं खो ते ब्राह्मणा: “सोणदण्डो किर ब्राह्मणो समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति। अथ खो ते ब्राह्मणा येन सोणदण्डो ब्राह्मणो तेनुपसङ्कमिंसु; उपसङ्कमित्वा सोणदण्डं ब्राह्मणं एतदवोचुं: “सच्चं किर भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति?
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te brāhmaṇā: “soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?
Now 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?”
“एवं खो मे, भो, होति: ‘अहम्पि समणं गोतमं दस्सनाय उपसङ्कमिस्सामीऽ”ति।
“Evaṁ kho me, bho, hoti: ‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.
“Yes, gentlemen, it is true.”
“मा भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमि। न अरहति भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमितुं। सचे भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमिस्सति, भोतो सोणदण्डस्स यसो हायिस्सति, समणस्स गोतमस्स यसो अभिवड्ढिस्सति। यम्पि भोतो सोणदण्डस्स यसो हायिस्सति, समणस्स गोतमस्स यसो अभिवड्ढिस्सति, इमिनापङ्गेन न अरहति भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमितुं; समणो त्वेव गोतमो अरहति भवन्तं सोणदण्डं दस्सनाय उपसङ्कमितुं।
“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.
“Please don’t, master Soṇadaṇḍa! It’s not appropriate for you to go to see the ascetic Gotama. 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.
भवञ्हि सोणदण्डो उभतो सुजातो मातितो च पितितो च, संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि भवं सोणदण्डो उभतो सुजातो मातितो च पितितो च, संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमितुं; समणो त्वेव गोतमो अरहति भवन्तं सोणदण्डं दस्सनाय उपसङ्कमितुं।
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.
You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 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.
भवञ्हि सोणदण्डो अड्ढो महद्धनो महाभोगो …पे…
Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe…
You’re rich, affluent, and wealthy. …
भवञ्हि सोणदण्डो अज्झायको मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो …पे…
Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…
You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, 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. …
भवञ्हि सोणदण्डो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय …पे…
Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī3 akhuddāvakāso dassanāya …pe…
You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent and splendid as Brahmā, remarkable to behold. …
भवञ्हि सोणदण्डो सीलवा वुद्धसीली वुद्धसीलेन समन्नागतो …पे…
Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…
You are ethical, mature in ethical conduct. …
भवञ्हि सोणदण्डो कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya4 atthassa viññāpaniyā …pe…
You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
भवञ्हि सोणदण्डो बहूनं आचरियपाचरियो तीणि माणवकसतानि मन्ते वाचेति। बहू खो पन नानादिसा नानाजनपदा माणवका आगच्छन्ति भोतो सोणदण्डस्स सन्तिके मन्तत्थिका मन्ते अधियितुकामा …पे…
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …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. …
भवञ्हि सोणदण्डो जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो; समणो गोतमो तरुणो चेव तरुणपब्बजितो च …पे…
Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…
You’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. …
भवञ्हि सोणदण्डो रञ्ञो मागधस्स सेनियस्स बिम्बिसारस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
भवञ्हि सोणदण्डो ब्राह्मणस्स पोक्खरसातिस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasādi. …
भवञ्हि सोणदण्डो चम्पं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं, रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं, राजदायं ब्रह्मदेय्यं। यम्पि भवं सोणदण्डो चम्पं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं, रञ्ञा मागधेन सेनियेन बिम्बिसारेन दिन्नं, राजदायं ब्रह्मदेय्यं। इमिनापङ्गेन न अरहति भवं सोणदण्डो समणं गोतमं दस्सनाय उपसङ्कमितुं; समणो त्वेव गोतमो अरहति भवन्तं सोणदण्डं दस्सनाय उपसङ्कमितुन्”ति।
Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.
You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. 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.”
३। बुद्धगुणकथा
3. Buddhaguṇakathā
3. The Qualities of the Buddha
एवं वुत्ते, सोणदण्डो ब्राह्मणो ते ब्राह्मणे एतदवोच:
Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:
When they had spoken, Soṇadaṇḍa said to those brahmins:
“तेन हि, भो, ममपि सुणाथ, यथा मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं; न त्वेव अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं। समणो खलु, भो, गोतमो उभतो सुजातो मातितो च पितितो च, संसुद्धगहणिको याव सत्तमा पितामहयुगा, अक्खित्तो अनुपक्कुट्ठो जातिवादेन। यम्पि, भो, समणो गोतमो उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा, अक्खित्तो अनुपक्कुट्ठो जातिवादेन, इमिनापङ्गेन न अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं; अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं।
“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.
“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.
समणो खलु, भो, गोतमो महन्तं ञातिसङ्घं ओहाय पब्बजितो …पे…
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…
When he went forth he abandoned a large family circle. …
समणो खलु, भो, गोतमो पहूतं हिरञ्ञसुवण्णं ओहाय पब्बजितो भूमिगतञ्च वेहासट्ठं च …पे…
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…
When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
समणो खलु, भो, गोतमो दहरोव समानो युवा सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा अगारस्मा अनगारियं पब्बजितो …पे…
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…
He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
समणो खलु, भो, गोतमो अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो …पे…
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
समणो खलु, भो, गोतमो अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो, ब्रह्मवण्णी, ब्रह्मवच्छसी, अखुद्दावकासो दस्सनाय …पे…
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…
He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, remarkable to behold. …
समणो खलु, भो, गोतमो सीलवा अरियसीली कुसलसीली कुसलसीलेन समन्नागतो …पे…
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…
He is ethical, possessing ethical conduct that is noble and skillful. …
समणो खलु, भो, गोतमो कल्याणवाचो कल्याणवाक्करणो पोरिया वाचाय समन्नागतो विस्सट्ठाय अनेलगलाय अत्थस्स विञ्ञापनिया …पे…
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…
He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
समणो खलु, भो, गोतमो बहूनं आचरियपाचरियो …पे…
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…
He’s a teacher of teachers. …
समणो खलु, भो, गोतमो खीणकामरागो विगतचापल्लो …पे…
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…
He has ended sensual desire, and is rid of caprice. …
समणो खलु, भो, गोतमो कम्मवादी किरियवादी अपापपुरेक्खारो ब्रह्मञ्ञाय पजाय …पे…
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
समणो खलु, भो, गोतमो उच्चा कुला पब्बजितो असम्भिन्नखत्तियकुला …पे…
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…
He went forth from an eminent family of unbroken aristocratic lineage. …
समणो खलु, भो, गोतमो अड्ढा कुला पब्बजितो महद्धना महाभोगा …पे…
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…
He went forth from a rich, affluent, and wealthy family. …
समणं खलु, भो, गोतमं तिरोरट्ठा तिरोजनपदा पञ्हं पुच्छितुं आगच्छन्ति …पे…
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…
People come from distant lands and distant countries to question him. …
समणं खलु, भो, गोतमं अनेकानि देवतासहस्सानि पाणेहि सरणं गतानि …पे…
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…
Many thousands of deities have gone for refuge for life to him. …
समणं खलु, भो, गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति …पे…
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…
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.’ …
समणो खलु, भो, गोतमो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो …पे…
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…
He has the thirty-two marks of a great man. …
समणो खलु, भो, गोतमो एहिस्वागतवादी सखिलो सम्मोदको अब्भाकुटिको उत्तानमुखो पुब्बभासी …पे…
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…
He is welcoming, congenial, polite, smiling, open, the first to speak. …
समणो खलु, भो, गोतमो चतुन्नं परिसानं सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
समणे खलु, भो, गोतमे बहू देवा च मनुस्सा च अभिप्पसन्ना …पे…
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…
Many gods and humans are devoted to him. …
समणो खलु, भो, गोतमो यस्मिं गामे वा निगमे वा पटिवसति, न तस्मिं गामे वा निगमे वा अमनुस्सा मनुस्से विहेठेन्ति …पे…
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…
While he is residing in a village or town, non-human entities do not harass them. …
समणो खलु, भो, गोतमो सङ्घी गणी गणाचरियो पुथुतित्थकरानं अग्गमक्खायति। यथा खो पन, भो, एतेसं समणब्राह्मणानं यथा वा तथा वा यसो समुदागच्छति, न हेवं समणस्स गोतमस्स यसो समुदागतो। अथ खो अनुत्तराय विज्जाचरणसम्पदाय समणस्स गोतमस्स यसो समुदागतो …पे…
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…
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. Rather, he came by his fame due to his supreme knowledge and conduct. …
समणं खलु, भो, गोतमं राजा मागधो सेनियो बिम्बिसारो सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणं खलु, भो, गोतमं राजा पसेनदि कोसलो सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणं खलु, भो, गोतमं ब्राह्मणो पोक्खरसाति सपुत्तो सभरियो सपरिसो सामच्चो पाणेहि सरणं गतो …पे…
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…
The brahmin Pokkharasādi and his wives and children have gone for refuge for life to the ascetic Gotama. …
समणो खलु, भो, गोतमो रञ्ञो मागधस्स सेनियस्स बिम्बिसारस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…
He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
समणो खलु, भो, गोतमो रञ्ञो पसेनदिस्स कोसलस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…
King Pasenadi of Kosala …
समणो खलु, भो, गोतमो ब्राह्मणस्स पोक्खरसातिस्स सक्कतो गरुकतो मानितो पूजितो अपचितो …पे…
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…
and the brahmin Pokkharasādi.
समणो खलु, भो, गोतमो चम्पं अनुप्पत्तो, चम्पायं विहरति गग्गराय पोक्खरणिया तीरे। ये खो पन, भो, केचि समणा वा ब्राह्मणा वा अम्हाकं गामखेत्तं आगच्छन्ति अतिथी नो ते होन्ति। अतिथी खो पनम्हेहि सक्कातब्बा गरुकातब्बा मानेतब्बा पूजेतब्बा अपचेतब्बा। यम्पि, भो, समणो गोतमो चम्पं अनुप्पत्तो चम्पायं विहरति गग्गराय पोक्खरणिया तीरे, अतिथिम्हाकं समणो गोतमो; अतिथि खो पनम्हेहि सक्कातब्बो गरुकातब्बो मानेतब्बो पूजेतब्बो अपचेतब्बो। इमिनापङ्गेन न अरहति सो भवं गोतमो अम्हाकं दस्सनाय उपसङ्कमितुं। अथ खो मयमेव अरहाम तं भवन्तं गोतमं दस्सनाय उपसङ्कमितुं। एत्तके खो अहं, भो, तस्स भोतो गोतमस्स वण्णे परियापुणामि, नो च खो सो भवं गोतमो एत्तकवण्णो। अपरिमाणवण्णो हि सो भवं गोतमो”ति।
Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.
The 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 Master Gotama to come to see me; rather, it’s appropriate for me to go to see him. This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this, for the praise of Master Gotama is limitless.”
एवं वुत्ते, ते ब्राह्मणा सोणदण्डं ब्राह्मणं एतदवोचुं: “यथा खो भवं सोणदण्डो समणस्स गोतमस्स वण्णे भासति इतो चेपि सो भवं गोतमो योजनसते विहरति, अलमेव सद्धेन कुलपुत्तेन दस्सनाय उपसङ्कमितुं अपि पुटोसेना”ति।
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.
When he had spoken, those brahmins said to him, “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.”
“तेन हि, भो, सब्बेव मयं समणं गोतमं दस्सनाय उपसङ्कमिस्सामा”ति।
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.
“Well then, gentlemen, let’s all go to see the ascetic Gotama.”
४। सोणदण्डपरिवितक्क
4. Soṇadaṇḍaparivitakka
4. Soṇadaṇḍa Has Second Thoughts
अथ खो सोणदण्डो ब्राह्मणो महता ब्राह्मणगणेन सद्धिं येन गग्गरा पोक्खरणी तेनुपसङ्कमि।
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.
Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.
अथ खो सोणदण्डस्स ब्राह्मणस्स तिरोवनसण्डगतस्स एवं चेतसो परिवितक्को उदपादि: “अहञ्चेव खो पन समणं गोतमं पञ्हं पुच्छेय्यं; तत्र चे मं समणो गोतमो एवं वदेय्य: ‘न खो एस, ब्राह्मण, पञ्हो एवं पुच्छितब्बो, एवं नामेस, ब्राह्मण, पञ्हो पुच्छितब्बोऽति, तेन मं अयं परिसा परिभवेय्य: ‘बालो सोणदण्डो ब्राह्मणो अब्यत्तो, नासक्खि समणं गोतमं योनिसो पञ्हं पुच्छितुन्ऽति। यं खो पनायं परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा।
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: “ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā.
But 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.’ 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.
ममञ्चेव खो पन समणो गोतमो पञ्हं पुच्छेय्य, तस्स चाहं पञ्हस्स वेय्याकरणेन चित्तं न आराधेय्यं; तत्र चे मं समणो गोतमो एवं वदेय्य: ‘न खो एस, ब्राह्मण, पञ्हो एवं ब्याकातब्बो, एवं नामेस, ब्राह्मण, पञ्हो ब्याकातब्बोऽति, तेन मं अयं परिसा परिभवेय्य: ‘बालो सोणदण्डो ब्राह्मणो अब्यत्तो, नासक्खि समणस्स गोतमस्स पञ्हस्स वेय्याकरणेन चित्तं आराधेतुन्ऽति। यं खो पनायं परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा।
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.
Or 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.
अहञ्चेव खो पन एवं समीपगतो समानो अदिस्वाव समणं गोतमं निवत्तेय्यं, तेन मं अयं परिसा परिभवेय्य: ‘बालो सोणदण्डो ब्राह्मणो अब्यत्तो मानथद्धो भीतो च, नो विसहति समणं गोतमं दस्सनाय उपसङ्कमितुं, कथञ्हि नाम एवं समीपगतो समानो अदिस्वा समणं गोतमं निवत्तिस्सतीऽति। यं खो पनायं परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं, यसोलद्धा खो पनम्हाकं भोगा”ति।
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.
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: ‘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.”
अथ खो सोणदण्डो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। चम्पेय्यकापि खो ब्राह्मणगहपतिका अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him. 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.
तत्रपि सुदं सोणदण्डो ब्राह्मणो एतदेव बहुलमनुवितक्केन्तो निसिन्नो होति: “अहञ्चेव खो पन समणं गोतमं पञ्हं पुच्छेय्यं; तत्र चे मं समणो गोतमो एवं वदेय्य: ‘न खो एस, ब्राह्मण, पञ्हो एवं पुच्छितब्बो, एवं नामेस, ब्राह्मण, पञ्हो पुच्छितब्बोऽति, तेन मं अयं परिसा परिभवेय्य: ‘बालो सोणदण्डो ब्राह्मणो अब्यत्तो, नासक्खि समणं गोतमं योनिसो पञ्हं पुच्छितुन्ऽति। यं खो पनायं परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा। ममञ्चेव खो पन समणो गोतमो पञ्हं पुच्छेय्य, तस्स चाहं पञ्हस्स वेय्याकरणेन चित्तं न आराधेय्यं; तत्र चे मं समणो गोतमो एवं वदेय्य: ‘न खो एस, ब्राह्मण, पञ्हो एवं ब्याकातब्बो, एवं नामेस, ब्राह्मण, पञ्हो ब्याकातब्बोऽति, तेन मं अयं परिसा परिभवेय्य: ‘बालो सोणदण्डो ब्राह्मणो अब्यत्तो, नासक्खि समणस्स गोतमस्स पञ्हस्स वेय्याकरणेन चित्तं आराधेतुन्ऽति। यं खो पनायं परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा। अहो वत मं समणो गोतमो सके आचरियके तेविज्जके पञ्हं पुच्छेय्य, अद्धा वतस्साहं चित्तं आराधेय्यं पञ्हस्स वेय्याकरणेना”ति।
Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: “ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; tatra ce maṁ samaṇo gotamo evaṁ vadeyya: ‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.
But 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 teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”
५। ब्राह्मणपञ्ञत्ति
5. Brāhmaṇapaññatti
5. What Makes a Brahmin
अथ खो भगवतो सोणदण्डस्स ब्राह्मणस्स चेतसा चेतोपरिवितक्कमञ्ञाय एतदहोसि: “विहञ्ञति खो अयं सोणदण्डो ब्राह्मणो सकेन चित्तेन। यन्नूनाहं सोणदण्डं ब्राह्मणं सके आचरियके तेविज्जके पञ्हं पुच्छेय्यन्”ति।
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: “vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.
Then the Buddha, knowing what Soṇadaṇḍa was thinking, thought, “This brahmin Soṇadaṇḍa is worried by his own thoughts. Why don’t I ask him about his own teacher’s scriptural heritage of the three Vedas?”
अथ खो भगवा सोणदण्डं ब्राह्मणं एतदवोच: “कतिहि पन, ब्राह्मण, अङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति?
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?
So 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?”
अथ खो सोणदण्डस्स ब्राह्मणस्स एतदहोसि: “यं वत नो अहोसि इच्छितं, यं आकङ्खितं, यं अधिप्पेतं, यं अभिपत्थितं: ‘अहो वत मं समणो गोतमो सके आचरियके तेविज्जके पञ्हं पुच्छेय्य, अद्धा वतस्साहं चित्तं आराधेय्यं पञ्हस्स वेय्याकरणेनाऽति, तत्र मं समणो गोतमो सके आचरियके तेविज्जके पञ्हं पुच्छति। अद्धा वतस्साहं चित्तं आराधेस्सामि पञ्हस्स वेय्याकरणेना”ति।
Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: “yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: ‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti.
Then 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.”
अथ खो सोणदण्डो ब्राह्मणो अब्भुन्नामेत्वा कायं अनुविलोकेत्वा परिसं भगवन्तं एतदवोच: “पञ्चहि, भो गोतम, अङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्य। कतमेहि पञ्चहि? इध, भो गोतम, ब्राह्मणो उभतो सुजातो होति मातितो च पितितो च, संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन; अज्झायको होति मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो; अभिरूपो होति दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय; सीलवा होति वुद्धसीली वुद्धसीलेन समन्नागतो; पण्डितो च होति मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमेहि खो, भो गोतम, पञ्चहि अङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति।
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: “pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha, “Master 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, 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. He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, 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. 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.”
“इमेसं पन, ब्राह्मण, पञ्चन्नं अङ्गानं सक्का एकं अङ्गं ठपयित्वा चतूहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेतुं; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति?
“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?
“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?”
“सक्का, भो गोतम। इमेसञ्हि, भो गोतम, पञ्चन्नं अङ्गानं वण्णं ठपयाम। किञ्हि वण्णो करिस्सति? यतो खो, भो गोतम, ब्राह्मणो उभतो सुजातो होति मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन; अज्झायको च होति मन्तधरो च तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो; सीलवा च होति वुद्धसीली वुद्धसीलेन समन्नागतो; पण्डितो च होति मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमेहि खो, भो गोतम, चतूहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति।
“Sakkā, bho gotama. Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It is possible, Master 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.”
“इमेसं पन, ब्राह्मण, चतुन्नं अङ्गानं सक्का एकं अङ्गं ठपयित्वा तीहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेतुं; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति?
“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?
“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?”
“सक्का, भो गोतम। इमेसञ्हि, भो गोतम, चतुन्नं अङ्गानं मन्ते ठपयाम। किञ्हि मन्ता करिस्सन्ति? यतो खो, भो गोतम, ब्राह्मणो उभतो सुजातो होति मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन; सीलवा च होति वुद्धसीली वुद्धसीलेन समन्नागतो; पण्डितो च होति मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमेहि खो, भो गोतम, तीहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति।
“Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It is possible, Master 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.”
“इमेसं पन, ब्राह्मण, तिण्णं अङ्गानं सक्का एकं अङ्गं ठपयित्वा द्वीहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेतुं; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति?
“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?
“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?”
“सक्का, भो गोतम। इमेसञ्हि, भो गोतम, तिण्णं अङ्गानं जातिं ठपयाम। किञ्हि जाति करिस्सति? यतो खो, भो गोतम, ब्राह्मणो सीलवा होति वुद्धसीली वुद्धसीलेन समन्नागतो; पण्डितो च होति मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमेहि खो, भो गोतम, द्वीहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति।
“Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.
“It is possible, Master 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.”
एवं वुत्ते, ते ब्राह्मणा सोणदण्डं ब्राह्मणं एतदवोचुं: “मा भवं सोणदण्डो एवं अवच, मा भवं सोणदण्डो एवं अवच। अपवदतेव भवं सोणदण्डो वण्णं, अपवदति मन्ते, अपवदति जातिं, एकंसेन भवं सोणदण्डो समणस्सेव गोतमस्स वादं अनुपक्खन्दती”ति।
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: “mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.
When he had spoken, those brahmins said to him, “Please don’t say that, Master 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!”
अथ खो भगवा ते ब्राह्मणे एतदवोच: “सचे खो तुम्हाकं ब्राह्मणानं एवं होति: ‘अप्पस्सुतो च सोणदण्डो ब्राह्मणो, अकल्याणवाक्करणो च सोणदण्डो ब्राह्मणो, दुप्पञ्ञो च सोणदण्डो ब्राह्मणो, न च पहोति सोणदण्डो ब्राह्मणो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्ऽति, तिट्ठतु सोणदण्डो ब्राह्मणो, तुम्हे मया सद्धिं मन्तव्हो अस्मिं वचने। सचे पन तुम्हाकं ब्राह्मणानं एवं होति: ‘बहुस्सुतो च सोणदण्डो ब्राह्मणो, कल्याणवाक्करणो च सोणदण्डो ब्राह्मणो, पण्डितो च सोणदण्डो ब्राह्मणो, पहोति च सोणदण्डो ब्राह्मणो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्ऽति, तिट्ठथ तुम्हे, सोणदण्डो ब्राह्मणो मया सद्धिं पटिमन्तेतू”ति।
Atha kho bhagavā te brāhmaṇe etadavoca: “sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.
So the Buddha said to them, “Well, brahmins, if you think that Soṇadaṇḍa is unlearned, 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. But if you think that 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.”
एवं वुत्ते, सोणदण्डो ब्राह्मणो भगवन्तं एतदवोच: “तिट्ठतु भवं गोतमो, तुण्ही भवं गोतमो होतु, अहमेव तेसं सहधम्मेन पटिवचनं करिस्सामी”ति। अथ खो सोणदण्डो ब्राह्मणो ते ब्राह्मणे एतदवोच: “मा भवन्तो एवं अवचुत्थ, मा भवन्तो एवं अवचुत्थ: ‘अपवदतेव भवं सोणदण्डो वण्णं, अपवदति मन्ते, अपवदति जातिं, एकंसेन भवं सोणदण्डो समणस्सेव गोतमस्स वादं अनुपक्खन्दतीऽति। नाहं, भो, अपवदामि वण्णं वा मन्ते वा जातिं वा”ति।
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: “mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: ‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti. Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.
When he said this, Soṇadaṇḍa said to the Buddha, “Let it be, Master Gotama, be silent. I myself will respond to them in a legitimate manner.” Then he said to those brahmins, “Don’t say this, gentlemen, 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.”
तेन खो पन समयेन सोणदण्डस्स ब्राह्मणस्स भागिनेय्यो अङ्गको नाम माणवको तस्सं परिसायं निसिन्नो होति। अथ खो सोणदण्डो ब्राह्मणो ते ब्राह्मणे एतदवोच: “पस्सन्ति नो भोन्तो इमं अङ्गकं माणवकं अम्हाकं भागिनेय्यन्”ति?
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: “passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?
Now at that time Soṇadaṇḍa’s nephew, the student Aṅgaka was sitting in that assembly. Then Soṇadaṇḍa said to those brahmins, “Gentlemen, do you see my nephew, the student Aṅgaka?”
“एवं, भो”।
“Evaṁ, bho”.
“Yes, sir.”
“अङ्गको खो, भो, माणवको अभिरूपो दस्सनीयो पासादिको परमाय वण्णपोक्खरताय समन्नागतो ब्रह्मवण्णी ब्रह्मवच्छसी अखुद्दावकासो दस्सनाय, नास्स इमिस्सं परिसायं समसमो अत्थि वण्णेन ठपेत्वा समणं गोतमं। अङ्गको खो माणवको अज्झायको मन्तधरो, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो। अहमस्स मन्ते वाचेता। अङ्गको खो माणवको उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन। अहमस्स मातापितरो जानामि। अङ्गको खो माणवको पाणम्पि हनेय्य, अदिन्नम्पि आदियेय्य, परदारम्पि गच्छेय्य, मुसावादम्पि भणेय्य, मज्जम्पि पिवेय्य, एत्थ दानि, भो, किं वण्णो करिस्सति, किं मन्ता, किं जाति? यतो खो, भो, ब्राह्मणो सीलवा च होति वुद्धसीली वुद्धसीलेन समन्नागतो, पण्डितो च होति मेधावी पठमो वा दुतियो वा सुजं पग्गण्हन्तानं। इमेहि खो, भो, द्वीहङ्गेहि समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेन्ति; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति।
“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.
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as Brahmā, 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, 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. 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 alcohol, 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.”
६। सीलपञ्ञाकथा
6. Sīlapaññākathā
6. The Discussion of Ethics and Wisdom
“इमेसं पन, ब्राह्मण, द्विन्नं अङ्गानं सक्का एकं अङ्गं ठपयित्वा एकेन अङ्गेन समन्नागतं ब्राह्मणा ब्राह्मणं पञ्ञपेतुं; ‘ब्राह्मणोस्मीऽति च वदमानो सम्मा वदेय्य, न च पन मुसावादं आपज्जेय्या”ति?
“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?
“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?”
“नो हिदं, भो गोतम। सीलपरिधोता हि, भो गोतम, पञ्ञा; पञ्ञापरिधोतं सीलं। यत्थ सीलं तत्थ पञ्ञा, यत्थ पञ्ञा तत्थ सीलं। सीलवतो पञ्ञा, पञ्ञवतो सीलं। सीलपञ्ञाणञ्च पन लोकस्मिं अग्गमक्खायति। सेय्यथापि, भो गोतम, हत्थेन वा हत्थं धोवेय्य, पादेन वा पादं धोवेय्य; एवमेव खो, भो गोतम, सीलपरिधोता पञ्ञा, पञ्ञापरिधोतं सीलं। यत्थ सीलं तत्थ पञ्ञा, यत्थ पञ्ञा तत्थ सीलं। सीलवतो पञ्ञा, पञ्ञवतो सीलं। सीलपञ्ञाणञ्च पन लोकस्मिं अग्गमक्खायती”ति।
“No hidaṁ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. Sīlavato paññā, paññavato sīlaṁ. Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.
“No, Master 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.”
“एवमेतं, ब्राह्मण, एवमेतं, ब्राह्मण, सीलपरिधोता हि, ब्राह्मण, पञ्ञा, पञ्ञापरिधोतं सीलं। यत्थ सीलं तत्थ पञ्ञा, यत्थ पञ्ञा तत्थ सीलं। सीलवतो पञ्ञा, पञ्ञवतो सीलं। सीलपञ्ञाणञ्च पन लोकस्मिं अग्गमक्खायति। सेय्यथापि, ब्राह्मण, हत्थेन वा हत्थं धोवेय्य, पादेन वा पादं धोवेय्य; एवमेव खो, ब्राह्मण, सीलपरिधोता पञ्ञा, पञ्ञापरिधोतं सीलं। यत्थ सीलं तत्थ पञ्ञा, यत्थ पञ्ञा तत्थ सीलं। सीलवतो पञ्ञा, पञ्ञवतो सीलं। सीलपञ्ञाणञ्च पन लोकस्मिं अग्गमक्खायति।
“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.
“That’s so true, brahmin, that’s so true! 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.
कतमं पन तं, ब्राह्मण, सीलं? कतमा सा पञ्ञा”ति?
Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? Katamā sā paññā”ti?
But what, brahmin, is that ethical conduct? And what is that wisdom?”
“एत्तकपरमाव मयं, भो गोतम, एतस्मिं अत्थे। साधु वत भवन्तंयेव गोतमं पटिभातु एतस्स भासितस्स अत्थो”ति।
“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.
“That’s all I know about this matter, Master Gotama. May Master Gotama himself please clarify the meaning of this.”
“तेन हि, ब्राह्मण, सुणोहि, साधुकं मनसिकरोहि, भासिस्सामी”ति।
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो सोणदण्डो ब्राह्मणो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
“Yes sir,” Soṇadaṇḍa replied. The Buddha said this:
“इध, ब्राह्मण, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो …पे… एवं खो, ब्राह्मण, भिक्खु सीलसम्पन्नो होति। इदं खो तं, ब्राह्मण, सीलं …पे… पठमं झानं उपसम्पज्ज विहरति … दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति …पे… ञाणदस्सनाय चित्तं अभिनीहरति, अभिनिन्नामेति …पे… इदम्पिस्स होति पञ्ञाय …पे… नापरं इत्थत्तायाति पजानाति। इदम्पिस्स होति पञ्ञाय अयं खो सा, ब्राह्मण, पञ्ञा”ति।
“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.
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a bhikkhu is accomplished in ethics. This, brahmin, is that ethical conduct. … They enter and remain in the first jhāna … second jhāna … third jhāna … fourth jhāna … They extend and project the mind toward knowledge and vision … This pertains to their wisdom. … They understand: ‘… there is no return to any state of existence.’ This pertains to their wisdom. This, brahmin, is that wisdom.”
७। सोणदण्डौपासकत्तपटिवेदना
7. Soṇadaṇḍaupāsakattapaṭivedanā
7. Soṇadaṇḍa Declares Himself a Lay Follower
एवं वुत्ते, सोणदण्डो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि, धम्मञ्च, भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं। अधिवासेतु च मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
When he had spoken, Soṇadaṇḍa said to the Buddha, “Excellent, Master 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, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Would you and the bhikkhu Saṅgha please accept a meal from me tomorrow?” The Buddha consented with silence.
अथ खो सोणदण्डो ब्राह्मणो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि। अथ खो सोणदण्डो ब्राह्मणो तस्सा रत्तिया अच्चयेन सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति। अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन सोणदण्डस्स ब्राह्मणस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो सोणदण्डो ब्राह्मणो बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि।
Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then, 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, Master 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 bhikkhu Saṅgha, where he sat on the seat spread out. Then Soṇadaṇḍa served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
अथ खो सोणदण्डो ब्राह्मणो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सोणदण्डो ब्राह्मणो भगवन्तं एतदवोच: “अहञ्चेव खो पन, भो गोतम, परिसगतो समानो आसना वुट्ठहित्वा भवन्तं गोतमं अभिवादेय्यं, तेन मं सा परिसा परिभवेय्य। यं खो पन सा परिसा परिभवेय्य, यसोपि तस्स हायेथ। यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा। अहञ्चेव खो पन, भो गोतम, परिसगतो समानो अञ्जलिं पग्गण्हेय्यं, आसना मे तं भवं गोतमो पच्चुट्ठानं धारेतु। अहञ्चेव खो पन, भो गोतम, परिसगतो समानो वेठनं ओमुञ्चेय्यं, सिरसा मे तं भवं गोतमो अभिवादनं धारेतु। अहञ्चेव खो पन, भो गोतम, यानगतो समानो याना पच्चोरोहित्वा भवन्तं गोतमं अभिवादेय्यं, तेन मं सा परिसा परिभवेय्य। यं खो पन सा परिसा परिभवेय्य, यसोपि तस्स हायेथ, यस्स खो पन यसो हायेथ, भोगापि तस्स हायेय्युं। यसोलद्धा खो पनम्हाकं भोगा। अहञ्चेव खो पन, भो गोतम, यानगतो समानो पतोदलट्ठिं अब्भुन्नामेय्यं, याना मे तं भवं गोतमो पच्चोरोहनं धारेतु। अहञ्चेव खो पन, भो गोतम, यानगतो समानो छत्तं अपनामेय्यं, सिरसा मे तं भवं गोतमो अभिवादनं धारेतू”ति।
Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: “ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. Yasoladdhā kho panamhākaṁ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.
When 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: “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. 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 Master 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 sunshade, please take it that I have bowed.”
अथ खो भगवा सोणदण्डं ब्राह्मणं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामीति।
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.
Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left.
सोणदण्डसुत्तं निट्ठितं चतुत्थं।
Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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