Dialogues of the Buddha (Digha Nikaya)

1. The Brahmins and Householders of Campā 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 mendicants when he arrived at Campā, where he stayed by the banks of the Gaggarā Lotus Pond. 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.

The brahmins and householders of Campā heard: “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 fit for training, 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 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, exiting Campā, they formed into companies and headed to the Gaggarā Lotus Pond.

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 butler, “My butler, why are the brahmins and householders headed for the Gaggarā Lotus Pond?” “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 fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.” “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.’” “Yes, worthy sir,” replied the butler, and did as he was asked.

2. The Qualities of Soṇadaṇḍa 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?” “Yes, gentlemen, it is true.”

“Please don’t, worthy 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. You are well born on both your mother’s and father’s side, stemming from a pure vessel, 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. You’re rich, affluent, and wealthy. … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You’re the tutor of tutors for 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. … 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. … You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … and the brahmin Pokkharasāti. … 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.”

3. The Qualities of the Buddha When they had spoken, Soṇadaṇḍa said to those brahmins: “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, stemming from a clean vessel, 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. When he went forth he abandoned a large family circle. … When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. … He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. … 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. … He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. … He is ethical, possessing ethical conduct that is noble and skillful. … He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … He’s a tutor of tutors. … He has ended sensual desire, and is rid of caprice. … He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … He went forth from an eminent family of unbroken aristocratic lineage. … He went forth from a rich, affluent, and wealthy family. … People come from distant lands and distant countries to question him. … Many thousands of deities have gone for refuge for life to him. … 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 fit for training, teacher of gods and humans, awakened, blessed.’ … He has the thirty-two marks of a great man. … He is welcoming, congenial, polite, smiling, open, the first to speak. … He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … Many gods and humans are devoted to him. … While he is residing in a village or town, non-human entities do not harass them. … He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. … King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … King Pasenadi of Kosala … and the brahmin Pokkharasāti. 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 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.” When 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.” “Well then, gentlemen, let’s all go to see the ascetic Gotama.”

4. Soṇadaṇḍa Has Second Thoughts Then Soṇadaṇḍa together with a large group of brahmins approached the Gaggarā Lotus Pond.

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. 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. 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.”

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 cupped palms toward the Buddha, some announced their name and clan, while some kept silent.

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 tutor’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”

5. What Makes a Brahmin Then, knowing Soṇadaṇḍa’s train of thought, it occurred to the Buddha, “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?” 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?”

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.”

Then 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, stemming from a clean vessel, 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 intelligent, 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.”

“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?” “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.”

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

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

When 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!”

So 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.”

When 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.”

Now 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?” “Yes, sir.” “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, stemming from a clean vessel, 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 intelligent, 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 “But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?” “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.”

“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. But what, brahmin, is that ethical conduct? And what is that wisdom?” “That’s all I know about this matter, worthy Gotama. May the worthy Gotama himself please clarify the meaning of this.”

“Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Soṇadaṇḍa replied. The Buddha said this: “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 … 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 When 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 tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Soṇadaṇḍa rose 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 down 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.

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: “Worthy Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the worthy Gotama, 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 cupped 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 worthy Gotama, 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.”

Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he rose from his seat and left.

1. The Brahmins and Householders of Khāṇumata So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. There he stayed nearby at Ambalaṭṭhikā. Now at that time the brahmin Kūṭadanta was living in Khāṇumata. 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. Now at that time Kūṭadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.

The brahmins and householders of Khāṇumata heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 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 fit for training, 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 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, exiting Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā.

Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalaṭṭhikā, and addressed his butler, “My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?” “The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 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 fit for training, teacher of gods and humans, awakened, blessed.’ They’re going to see that worthy Gotama.”

Then Kūṭadanta thought, “I’ve heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” Then Kūṭadanta addressed his butler, “Well then, go to the brahmins and householders and say to them: ‘Sirs, the brahmin Kūṭadanta asks you to wait, as he will also go to see the ascetic Gotama.’” “Yes, worthy sir,” replied the butler, and did as he was asked.

2. The Qualities of Kūṭadanta Now at that time several hundred brahmins were residing in Khāṇumata thinking to participate in Kūṭadanta’s sacrifice. They heard that Kūṭadanta was going to see the ascetic Gotama. They approached Kūṭadanta and said to him: “Is it really true that you are going to see the ascetic Gotama?” “Yes, worthy sir, it is true.”

“Please don’t! 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. You are well born on both your mother’s and father’s side, stemming from a clean vessel, 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. You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain … You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … You are ethical, mature in ethical conduct. … You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … You’re the tutor of tutors for 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. … 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. … You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … and the brahmin Pokkharasāti. … You live in Khāṇumata, 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 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 When they had spoken, Kūṭadanta said to those brahmins: “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, stemming from a clean vessel, 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. When he went forth he abandoned a large family circle. … When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. … He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. … 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. … He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. … He is ethical, possessing ethical conduct that is noble and skillful. … He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … He’s a tutor of tutors. … He has ended sensual desire, and is rid of caprice. … He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … He went forth from an eminent family of unbroken aristocratic lineage. … He went forth from a rich, affluent, and wealthy family. … People come from distant lands and distant countries to question him. … Many thousands of deities have gone for refuge for life to him. … 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 fit for training, teacher of gods and humans, awakened, blessed.’ … He has the thirty-two marks of a great man. … He is welcoming, congenial, polite, smiling, open, the first to speak. … He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … Many gods and humans are devoted to him. … While he is residing in a village or town, non-human entities do not harass them. … He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. … King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … King Pasenadi of Kosala … and the brahmin Pokkharasāti. The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 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 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.” When he had spoken, those brahmins said to him, “According to Kūṭadanta’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.” “Well then, gentlemen, let’s all go to see the ascetic Gotama.”

4. The Story of King Mahāvijita’s Sacrifice Then Kūṭadanta together with a large group of brahmins went to Ambalaṭṭhikā, approached 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 Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.

Kūṭadanta said to the Buddha, “Worthy Gotama, I’ve heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don’t know about that, but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Kūṭadanta replied. The Buddha said this:

“Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. Then as King Mahāvijita was in private retreat this thought came to his mind: ‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’ Then he summoned the brahmin high priest and said to him: ‘Just now, brahmin, as I was in private retreat this thought came to mind, “I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’

When he had spoken, the brahmin high priest said to him: ‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. Now the king might think, “I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages. Those who remain after the killing will return to harass the king’s realm. Rather, here is a plan, relying on which the plague of savages will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm. The king’s revenues will be great. When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’ The king agreed with the high priest’s advice and followed his recommendation. Then the king summoned the brahmin high priest and said to him: ‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.’

4.1. The Four Accessories ‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillors of both town and country; the well-to-do brahmins of both town and country; and the well-off householders of both town and country. “I wish to perform a great sacrifice. Please grant your approval, worthy sirs; it will be for my lasting welfare and happiness.”’ The king agreed with the high priest’s advice and followed his recommendation. And all of the people who were thus informed responded by saying: ‘May the king perform a sacrifice! It is time for a sacrifice, Great King.’ And so these four consenting factions became accessories to the sacrifice.

4.2. The Eight Accessories King Mahāvijita possessed eight factors. He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He was attractive, good-looking, lovely, of surpassing beauty. He had divine looks and lustre, remarkable to behold. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation. He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, supplicants, and beggars. He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. These are the eight factors that King Mahāvijita possessed. And so these eight factors also became accessories to the sacrifice.

4.3. Four More Accessories And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. He was ethical, mature in ethical conduct. He was astute, competent, and intelligent, being the first or second to hold the sacrificial ladle. These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice.

4.4. The Three Modes Next, before the sacrifice, the brahmin high priest taught the three modes to the king. ‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: “I shall lose a great fortune,” or “I am losing a great fortune,” or “I have lost a great fortune.” But the king should not harbor such regrets.’ These are the three modes that the brahmin high priest taught to the king before the sacrifice.

4.5. The Ten Respects Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: ‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart. There will come to the sacrifice those who steal … commit sexual misconduct … lie … use backbiting … use harsh speech … talk nonsense … are covetous … have ill will … have wrong view and those who have right view. As to those who have wrong view, the outcome of that is theirs alone. But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’ These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.

4.6. The Sixteen Respects Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects: ‘Now, while the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say, “King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals; the ministers and councillors; the well-to-do brahmins; and the well-off householders. That’s the kind of great sacrifice that this king performs.” Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say that he does not possess the eight factors. Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. While the king is performing the great sacrifice, someone might say that the high priest does not possess the four factors. Those who speak against the king in this way have no legitimacy. For the high priest does indeed possess the four factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’ These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.

And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.

Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, ‘Your Majesty, this abundant wealth is specially for you alone; may Your Majesty accept it!’ ‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ When the king turned them down, they withdrew to one side to think up a plan, ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’

Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure. The well-off householders of town and country set up gifts to the north of the sacrificial enclosure. And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn’t want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”

When he said this, those brahmins made an uproar, “Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!” But the brahmin Kūṭadanta sat in silence. So those brahmins said to him, “How can you not applaud the ascetic Gotama’s fine words?” “It’s not that I don’t applaud what he said. If anyone didn’t applaud such fine words, their head would explode! But, gentlemen, it occurs to me that the ascetic Gotama does not say: ‘So I have heard’ or ‘It ought to be like this.’ Rather, he just says: ‘So it was then, this is how it was then.’ It occurs to me that the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. Does the worthy Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?” “I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.”

5. A Regular Gift as a Propitious Sacrifice. “But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.” “But what is it?” “The regular gifts as propitious sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.”

“What is the cause, Worthy Gotama, what is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” “Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. Why is that? Because beatings and throttlings are seen there. But the regular gifts as propitious sacrifice given specially to ethical renunciates; perfected ones and those who are on the path to perfection will attend such a sacrifice. Why is that? Because no beatings and throttlings are seen there. This is the cause, brahmin, this is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”

“But Worthy Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as propitious sacrifice, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin.” “But what is it?” “When someone gives a dwelling specially for the Saṅgha of the four quarters.”

“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”

“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.”

“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” “There is, brahmin. It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They enter and remain in the second absorption … third absorption … fourth absorption. This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. … They project and extend the mind toward knowledge and vision … This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. They understand: ‘… there is nothing further for this place.’ This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”

6. Kūṭadanta Declares Himself a Lay Follower When he had spoken, Kūṭadanta 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. And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”

7. The Realization of the Fruit of Stream-Entry Then the Buddha taught Kūṭadanta step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: “Everything that is liable to arise is liable to cease.”

Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Kūṭadanta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. 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 sacrificial enclosure of Kūṭadanta together with the mendicant Saṅgha, where he sat down on the seat spread out. Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.

1. On the Brahmin Emissaries So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesālī on some business. They heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 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 fit for training, 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 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 they went to the hall with the peaked roof in the Great Wood to see the Buddha. Now, at that time Venerable Nāgita was the Buddha’s attendant. The brahmin emissaries went up to him and said, “Worthy Nāgita, where is the worthy Gotama at present? For we want to see him.” “It’s the wrong time to see the Buddha; he is on retreat.” So right there the brahmin emissaries sat down to one side, thinking, “We’ll go only after we’ve seen the worthy Gotama.”

2. On Oṭṭhaddha the Licchavi Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita, “Honorable Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For we want to see him.” “It’s the wrong time to see the Buddha; he is on retreat.” So right there Oṭṭhaddha also sat down to one side, thinking, “I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.”

Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita, “Honorable Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.” “Well then, Sīha, tell the Buddha yourself.” “Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding: “Sir, it’d be good if these people got to see the Buddha.” “Well then, Sīha, spread out a seat in the shade of the dwelling.” “Yes, sir,” replied Sīha, and he did so. Then the Buddha left his dwelling and sat in the shade of the dwelling on the seat spread out.

Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’ The heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?” “Such sounds really do exist, but Sunakkhatta cannot hear them.”

2.1. One-Sided Immersion

“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?” “Mahāli, take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to see heavenly sights but not to hear heavenly sounds. When they have developed immersion for that purpose, they see heavenly sights but don’t hear heavenly sounds. Why is that? Because that is how it is for a mendicant who develops immersion in that way.

Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a mendicant who develops immersion in that way.

Take a mendicant who has developed immersion to the eastern quarter in one aspect: so as to hear heavenly sounds but not to see heavenly sights. When they have developed immersion for that purpose, they hear heavenly sounds but don’t see heavenly sights. Why is that? Because that is how it is for a mendicant who develops immersion in that way.

Furthermore, take a mendicant who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a mendicant who develops immersion in that way.

Take a mendicant who has developed immersion to the eastern quarter in both aspects: so as to hear heavenly sounds and see heavenly sights. When they have developed immersion for that purpose, they see heavenly sights and hear heavenly sounds. Why is that? Because that is how it is for a mendicant who develops immersion in that way.

Furthermore, take a mendicant who has developed immersion to the southern quarter in both aspects … western quarter … northern quarter … above, below, across … That is how it is for a mendicant who develops immersion in that way. This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.”

“Surely the mendicants must lead the spiritual life under the Buddha for the sake of realizing such a development of immersion?” “No, Mahāli, the mendicants don’t lead the spiritual life under me for the sake of realizing such a development of immersion. There are other things that are finer, for the sake of which the mendicants lead the spiritual life under me.”

2.2. The Four Noble Fruits “But sir, what are those finer things?” “Firstly, Mahāli, with the ending of three fetters a mendicant is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This is one of the finer things for the sake of which the mendicants lead the spiritual life under me. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. This too is one of the finer things. Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This too is one of the finer things. Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements. This too is one of the finer things. These are the finer things, for the sake of which the mendicants lead the spiritual life under me.”

2.3. The Noble Eightfold Path “But, sir, is there a path and a practice for realizing these things?” “There is, Mahāli.” “Well, what is it?” “It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for realizing these things.

2.4. On the Two Renunciates This one time, Mahāli, I was staying near Kosambī in Ghosita’s monastery. Then two renunciates— the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came and exchanged greetings with me. When the greetings and polite conversation were over, they stood to one side and said to me: ‘Reverend Gotama, are the soul and the body one and the same, or is the soul one thing, the body another?’

‘Well then, reverends, listen and apply your mind well, I will speak.’ ‘Yes, reverend,’ they replied. I said this: ‘Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would, reverend.’ ‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are one and the same” or “The soul and the body are different things”. …

They enter and remain in the second absorption … third absorption … fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would, reverend.’ ‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are one and the same” or “The soul is one thing, the body another”. …

They project and extend the mind toward knowledge and vision … When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would, reverend.’ ‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are one and the same” or “The soul is one thing, the body another”. …

They understand: “… there is nothing further for this place.” When a mendicant knows and sees like this, would it be appropriate to say of them: “The soul and the body are one and the same” or “The soul is one thing, the body another”?’ ‘It would not, reverend.’ ‘But reverends, I know and see like this. Nevertheless, I do not say: “The soul and the body are one and the same” or “The soul is one thing, the body another”.’” That is what the Buddha said. Satisfied, Oṭṭhaddha the Licchavi approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time two renunciates— the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said to the Buddha, “Reverend Gotama, are the soul and the body one and the same, or is the soul one thing, the body another?” “Well then, reverends, listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. The Buddha said this:

“Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … They enter and remain in the first absorption … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. …

They enter and remain in the second absorption … third absorption … fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. …

They project and extend the mind toward knowledge and vision … When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’. …

They understand: ‘… there is nothing further for this place.’ When a mendicant knows and sees like this, would it be appropriate to say of them: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’?” “It would not, reverend.” “But reverends, I know and see like this. Nevertheless, I do not say: ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’.” That is what the Buddha said. Satisfied, the two renunciates approved what the Buddha said.

So I have heard. At one time the Buddha was staying near Ujuññā in the deer park at Kaṇṇakatthala. Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side and said to the Buddha:

“Worthy Gotama, I have heard the following: ‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’ I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don’t want to misrepresent the worthy Gotama.”

“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm. I see some fervent mortifier who takes it easy reborn in a place of loss. But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm. Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough?

There are some astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They agree with me in some matters and disagree in others. Some of the things that they applaud, I also applaud. Some of the things that they don’t applaud, I also don’t applaud. But some of the things that they applaud, I don’t applaud. And some of the things that they don’t applaud, I do applaud. Some of the things that I applaud, others also applaud. Some of the things that I don’t applaud, they also don’t applaud. But some of the things that I don’t applaud, others do applaud. And some of the things that I do applaud, others don’t applaud.

1. Examination I go up to them and say: ‘Let us leave aside those matters on which we disagree. But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: “There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’

It’s possible that they might say: ‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’

It’s possible that they might say: ‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’

It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’

It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

2. The Noble Eightfold Path There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’ And what is that path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”

3. The Courses of Fervent Mortification When he had spoken, Kassapa said to the Buddha: “Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don’t drink, committed to the practice of not drinking liquids. They’re devoted to ritual bathing three times a day, including at dusk.”

4. The Uselessness of Fervent Mortification “Kassapa, someone may practice all those forms of mortification, but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin. But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”

When he had spoken, Kassapa said to the Buddha, “It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.” “It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. But someone might practice all those forms of mortification. And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to be a true ascetic or brahmin. For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar— to practice all those forms of mortification. It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to be a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”

When he had spoken, Kassapa said to the Buddha, “It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.” “It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. But someone might practice all those forms of mortification. And if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to know a true ascetic or brahmin. For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar— to know that someone is practicing all those forms of mortification. It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to know a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.”

5. The Accomplishment of Ethics, Mind, and Wisdom When he had spoken, Kassapa said to the Buddha, “But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?” “It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. And how is a mendicant accomplished in ethics? It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. This pertains to their accomplishment in ethics. …