{"id":35397,"date":"2022-08-20T17:58:18","date_gmt":"2022-08-20T10:58:18","guid":{"rendered":"https:\/\/tamhoc.org\/?p=35397"},"modified":"2022-08-23T21:14:53","modified_gmt":"2022-08-23T14:14:53","slug":"kinh-truong-bo-04-eng-kinh-chung-duc-sonadanda-sutta-by-t-w-rhys-davids","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/20\/kinh-truong-bo-04-eng-kinh-chung-duc-sonadanda-sutta-by-t-w-rhys-davids\/","title":{"rendered":"Kinh tr\u01b0\u1eddng b\u1ed9 04 Eng : Kinh Ch\u1ee7ng \u00d0\u1ee9c (Sonadanda sutta) by T.W. Rhys Davids"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35397\" class=\"elementor elementor-35397\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-a549f2f elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"a549f2f\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-506ef19\" data-id=\"506ef19\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div 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elementor-widget-text-editor\" data-id=\"63fcb85\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31522\" class=\"elementor elementor-31522\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-4e7af8e2 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"4e7af8e2\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-6943c3b3\" data-id=\"6943c3b3\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-4156545c elementor-widget elementor-widget-toggle\" data-id=\"4156545c\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1091\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1091\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Tr\u01b0\u1eddng B\u1ed9 004 Kinh Ch\u1ee7ng \u00d0\u1ee9c (Sonadanda sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1091\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1091\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-phap-mon-can-ban\/\">N\u1ed9i dung kinh\u00a0<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/20\/kinh-truong-bo-04-eng-kinh-chung-duc-sonadanda-sutta-by-t-w-rhys-davids\/\" rel=\"bookmark\">Kinh tr\u01b0\u1eddng b\u1ed9 04 Eng : Kinh Ch\u1ee7ng \u00d0\u1ee9c (Sonadanda sutta) by T.W. Rhys Davids<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-truong-bo-04-pali-kinh-chung-duc-sonadanda-sutta\/\" rel=\"bookmark\">Kinh tr\u01b0\u1eddng B\u1ed9 04 Pali : Kinh Ch\u1ee7ng \u00d0\u1ee9c (Sonadanda sutta)<\/a><\/li><li id=\"ftoc-heading-5\" class=\"elementor-post__title ftwp-heading\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/03\/kinh-truong-bo-ah04-kinh-chung-duc-sonadanda-sutta-kinh-chung-duc-a-ham\/\">Kinh Tr\u01b0\u1eddng B\u1ed9 AH04 \u2013 Kinh Ch\u1ee7ng \u00d0\u1ee9c (Sonadanda Sutta) \u2013 Kinh Ch\u1ee7ng \u00d0\u1ee9c ( A H\u00e0m)<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1092\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1092\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1092\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1092\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/29\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\/\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/giao-an-truong-bo-kinh-kinh-chung-duc-sonadanda-sutta\/\" rel=\"bookmark\">Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh Ch\u1ee7ng \u0110\u1ee9c (sonadanda Sutta)<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Tr\\u01b0\\u1eddng B\\u1ed9 004 Kinh Ch\\u1ee7ng \\u00d0\\u1ee9c (Sonadanda sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-phap-mon-can-ban\\\/\\\">N\\u1ed9i dung kinh\\u00a0<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/20\\\/kinh-truong-bo-04-eng-kinh-chung-duc-sonadanda-sutta-by-t-w-rhys-davids\\\/\\\" rel=\\\"bookmark\\\">Kinh tr\\u01b0\\u1eddng b\\u1ed9 04 Eng : Kinh Ch\\u1ee7ng \\u00d0\\u1ee9c (Sonadanda sutta) by T.W. Rhys Davids<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-truong-bo-04-pali-kinh-chung-duc-sonadanda-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh tr\\u01b0\\u1eddng B\\u1ed9 04 Pali : Kinh Ch\\u1ee7ng \\u00d0\\u1ee9c (Sonadanda sutta)<\\\/a><\\\/li><li id=\\\"ftoc-heading-5\\\" class=\\\"elementor-post__title ftwp-heading\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/03\\\/kinh-truong-bo-ah04-kinh-chung-duc-sonadanda-sutta-kinh-chung-duc-a-ham\\\/\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 AH04 \\u2013 Kinh Ch\\u1ee7ng \\u00d0\\u1ee9c (Sonadanda Sutta) \\u2013 Kinh Ch\\u1ee7ng \\u00d0\\u1ee9c ( A H\\u00e0m)<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/29\\\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\\\/\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/giao-an-truong-bo-kinh-kinh-chung-duc-sonadanda-sutta\\\/\\\" rel=\\\"bookmark\\\">Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh Ch\\u1ee7ng \\u0110\\u1ee9c (sonadanda Sutta)<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-c8b4a55\" data-id=\"c8b4a55\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-a92396e elementor-widget elementor-widget-text-editor\" data-id=\"a92396e\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ngu\u1ed3n https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Sacred Books of the Buddhists<br>Volume II<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>D\u012bgha Nik\u0101ya<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Dialogues of the Buddha<br>Part I<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p4\">Sutta 4<\/a><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>So\u1e47ada\u1e47\u1e0da Suttanta\u0271<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>Characteristics of the True Brahman<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Translated from the Pali by T.W. Rhys Davids<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Public Domain<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Originally published under the patronage of<br>His Majesty King Chul\u0101lankarana,<br>King of Siam<br>by The Pali Text Society, Oxford<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[137]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><strong>Introduction<br>to the<br>So\u1e47ada\u1e47\u1e0da Sutta<\/strong><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>This Dialogue comes very appropriately immediately after the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.03.rhyt.pts.htm\">Brahman.<\/a>&nbsp;That dealt with the general question of pride of birth, or social position. This deals with the special question of what is the essential quality which makes a man a Brahman. The conclusion is, no doubt, substantially the same. But there is a difference, and the difference is instructive.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In trying to gain over Brahman to his (the Buddha&#8217;s) view of the essential distinction \u2014 rather than birth or social position \u2014 between man and man, Gotama includes the whole list as set out above in the thirteen divisions of the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm\">S\u0101ma\u00f1\u00f1aphala<\/a><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n1\">1<\/a>]<\/sup>. In trying to gain over So\u1e47ada\u1e47\u1e0da to his (the Buddha&#8217;s) view of what is the essential quality that makes a man a Brahman, he gives the same details, but puts the&nbsp;<em>Jh\u0101nas<\/em>&nbsp;(the states of Ecstasy) not under Conduct, but under&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/panna.htm\"><em>Pa\u00f1\u00f1\u0101<\/em><\/a>&nbsp;(intelligence).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The reason seems to be simply that the verse, on which the exposition in the Brahman turns, mentions only Wisdom and Conduct (containing no word for Intelligence), and that it is not thought accurate to put the states of Ecstasy (which are Indian, not specially Buddhist) under Wisdom. It is true that the Buddhist position is that &#8216;goodness is a function of intelligence, as beauty is of health&#8217; (to quote the words of Matthew Bassendine). But under Intelligence they always distinguish two phases \u2014 the enquiring, and necessarily therefore doubting, activity, of the mind; and the final stage of emancipation and peace when the laws of the universe are clearly seen, and firmly grasped, and cheerfully acquiesced in.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[138]<\/strong><\/a>&nbsp;It is this latter phase which they call Wisdom&nbsp;<em>(Vijj\u0101<\/em>)<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n2\">2<\/a>]<\/sup>&nbsp;&#8211; the contrary of the&nbsp;<em>Avijj\u0101,<\/em>&nbsp;which is ignorance of the action of&nbsp;<em>Karma,<\/em>&nbsp;of the Four Noble Truths, and of the doctrine of the&nbsp;<em>\u0101savas<\/em>&nbsp;or Intoxications. The man who knows these; who, finally and permanently out of the jungle and in the open, quite beyond the stage of &#8216;wasting his wonder on the fabulous soul,&#8217; has attained to, and remains in this state of Nirv\u0101\u1e47a in Arahatship, is not only, in Buddhist terminology, called a Brahman, but is, in fact, declared to be the only true Brahman.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is amazing that So\u1e47ada\u1e47\u1e0da, as learned as he is wealthy, does not see that this, the logical outcome of the Buddha&#8217;s argument, and carefully led upto in the final paragraph of the exposition,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n3\">3<\/a>]<\/sup>&nbsp;is really incompatible with the supremacy of the Brahmans in the ordinary sense of that word. He is baffled by the skill with which he is gradually led on, by the usual Socratic method adopted in so many of the Dialogues, to accept one self-evident truth after another. There is indeed nothing, till we come to that last paragraph, which any intelligent Brahman could not, with safety, and with due regard to his own doctrine, fully accept. In other words, the doctrine of Brahman supremacy was intellectually indefensible. It was really quite inconsistent with the ethical standard of the times, which the Brahmans, in common with the rest of the people, fully accepted.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Our Sutta is by no means the only one in which the same, or a similar, argument leads up to the same, or a similar, conclusion. It will aid us in understanding the real gist of our Sutta to mention one or two of these.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p58\">Tika\u1e47\u1e47a<\/a>&nbsp;and&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p59\">J\u0101\u1e47usso\u1e47i<\/a>&nbsp;Suttas of the A\u1e45guttara<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n4\">4<\/a>]<\/sup>&nbsp;the question put by the Buddha is: &#8216;What sort of person do you Brahmans acknowledge to be a&nbsp;<em>\u1e6cevijja<\/em>&nbsp;Brahman (a Brahman with threefold lore)?&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The answer of each of the Brahmans is, in the words of our Sutta, \u00a7 4: &#8216;A Brahman well born on both sides, of pure descent, through the father and through the mother, back through seven generations, with no slur put upon him, and no reproach, in respect of birth \u2014 a repeater (of the sacred words) knowing the mystic verses by heart, one who has mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and with the&nbsp;<a><strong>[139]<\/strong><\/a>&nbsp;legends as a fifth \u2014 a man learned in the (etymologies of the) words and in the grammar, versed in&nbsp;<em>Lok\u0101yata<\/em>&nbsp;(Nature-lore)<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n5\">5<\/a>]<\/sup>&nbsp;and in the theory of the signs on the body of a great man.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereupon the Buddha rejoins that in the teaching of the Arahats the &#8216;threefold lore&#8217; is different; and on being asked what it is, answers in the words of sections 93, 95, and 97 of the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p2\">S\u0101ma\u00f1\u00f1a-phala Sutta,<\/a>&nbsp;which are quoted as the last three paragraphs of his exposition in our Sutta, that is to say,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>a. The knowledge of one&#8217;s own previous births.<br>b. The knowledge of other people&#8217;s previous births.<br>c. The knowledge of the Four Truths, and of the Four Intoxications&nbsp;<em>(\u0101savas),<\/em>&nbsp;leading on to the emancipation of Arahatship.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The only difference is that at the end of each section, and after the words setting forth the emancipation, the following sentence is added:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>&#8216;This first (or second, or third) lore hath he required. Ignorance is dispelled within him, and wisdom has been born. The darkness has been dissipated, the light has appeared. (And all this) inasmuch as he has continued in earnestness, in zeal, in mastery of himself.&#8217;<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>And at the end of the whole the following verses are also added:<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Him do they honour whose heart, \u2014 unswerving in goodness, and wise,<br>Given to earnest thought, \u2014 rests in his own control,<br>Pacified, stedfast. And him resolute, able in method,<br>Threefold in knowledge, dispelling the darkness, the conqueror of Death, who<br>Lived for the weal of gods and of men delivered from folly,<br>Him of the threefold lore, mindful and self-possessed,<br>Him do they honour, the Buddha, our Gotama, wearing now,<br>Conqueror, too, of Birth, the last of his mortal frames!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Tis he who is a Br\u0101hma\u1e47a indeed<br>Who knows the births that he has lived before;<br>And sees (with Heavenly Eye) the states of bliss,<br>And states of woe, that other men pass through;<br>Has reached the end of all rebirths, become<br>A sage, perfect in insight, Arahat,<br>In these three modes of knowledge threefold wise.<br><a><strong>[140]<\/strong><\/a>&nbsp;Him do I call a Brahman, threefold wise,<br>And not the man who mutters o&#8217;er again<br>&nbsp;&nbsp;The mystic verse so often muttered through before.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p>How important a place this doctrine occupied in early Buddhism is made evident by the fact that this latter stanza, with variations at the close, is so constantly repeated. We find it in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/iti\/idx_iti.htm#p99\">99th Sutta of the&nbsp;<em>Itivuttaka<\/em>&nbsp;(p. 100)<\/a>&nbsp;and in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p91\">91st Sutta of the&nbsp;<em>Majjhima<\/em>&nbsp;(the Brahm\u0101ya Sutta).<\/a>&nbsp;And it is quoted also, not only in this Sutta in the&nbsp;<em>A\u1e45guttara,<\/em>&nbsp;and in another Sutta in the&nbsp;<em>Sa\u0271yutta<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.07.001-022.pali.bd.htm#sn.1.7.9\">(I, 167),<\/a>&nbsp;but also in the collection of verses from the&nbsp;<em>Pi\u1e6dakas<\/em>&nbsp;called the&nbsp;<em>Dhammapada<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/kd\/dhp\/kd.dhp.pali.bd.htm#v423\">(verse 423);<\/a>&nbsp;and also in the other collection of such verses (probably belonging to some other school of Buddhists), now preserved in the oldest MS. yet discovered in India, the so-called Kharosh\u1e6dhi MS., portions of which have simultaneously found their way, last year, to both St. Petersburg and Paris.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The whole section of the&nbsp;<em>Dhammapada,<\/em>&nbsp;which contains this quotation, consists of no less than forty verses, each of which, from one point of view or another, emphasise this point of the identification, by the Buddhists, of the Arahat with the Brahman. Twenty-seven of them are taken from the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/snp\/idx_snp.htm#snp35\">V\u0101se\u1e6d\u1e6dha Sutta of the Sutta Nip\u0101ta<\/a>&nbsp;in which the question raised is precisely the same as that raised in our Sutta, and in which the reply, though different in details, amounts to much the same as the reply given here.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Two conclusions force themselves upon us. It is, in the first place, a striking proof of the high social esteem in which the Brahmans, as such, and quite irrespective of character, were held by the masses of the people. We have hitherto only had the views which the Brahmans held about themselves. And very absurd they seem to readers whose own vivid sense of superiority rests on a self-complacency quite as inexpugnable as that of the Brahmans. Here we have evidence from an independent source, \u2014 evidence all the stronger because it is found in Suttas in which the exclusive claims of the Brahmans by birth are vigorously contested. When the Buddhists, in selecting a title of honour for those they valued so highly, for the best of men, for the Arahats, selected the name of Brahman, it is clear that that word, in the opinion of the early Buddhists, conveyed to the minds of the people an exalted meaning, a connotation of real veneration and respect. And it is not likely that this would have been the case unless the Brahmans had, at least as&nbsp;<a><strong>[141]<\/strong><\/a>&nbsp;a general rule, deserved it \u2014 and on other grounds than the mere prerogative of birth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the second place, if the contention of the Buddhists had been universally accepted \u2014 if the word Brahman had come to mean, not only a man of a certain descent, but exclusively a man of a certain character and insight then the present caste system of India could never have grown up. But it was obviously impossible that the contention should succeed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The method, adopted by all reformers, of pouring new wine into old bottles, putting new meanings into ancient words, can only succeed under conditions, that, in this case, were non-existent. And it is always open to the danger that, with the old and hallowed word, the old superstition associated with it will also survive. It was a method largely adopted by the Buddhists; and in numerous other cases, to which I have elsewhere called attention, adopted with success. The subsequent language of India is full of phrases and words which bear, not the meaning which they previously bore, but the new and higher meaning put into them by Buddhists. But in this case the two ideas were too widely apart, too contradictory. A physical meaning cannot be replaced by an ethical one. The actual facts of life, which they could not alter, could not, indeed, attempt to alter, were a constant influence, against their view, too strong to be overcome. Brahmans by birth, many of them, perhaps most of them, engaged in various worldly trades and occupations, and therefore Brahmans only by birth, were so constant and so important a factor in the daily and hourly life of the people, that the idea of birth could not be dissociated from the word. The Buddhists failed. And they not only failed, their very choice of the word as a title of honour, must (through the wide influence they exercised for so many centuries throughout and beyond the valley of the Ganges) have actually afforded a fresh strength to the veneration which the word inspired. The very means they adopted to lend weight to their doctrine of emancipation became a weapon to be turned against themselves.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is unlikely that this really mattered much. The point was only one detail in a broad scheme which was doomed from the outset to failure-that is if failure to attain immediate and lasting acceptance can rightly be called the failure of a theory of life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A theory which placed the ideal in Self-conquest, regarded final salvation as obtainable in this world, and in this world&nbsp;<a><strong>[142]<\/strong><\/a>&nbsp;only, and only by self-conquest \u2014 a view of life that ignored the &#8216;soul&#8217; and brought the very gods themselves under the domain of law \u2014 a religious movement which aimed its keenest shafts against all those forms of belief in the supernatural and mysterious, appealing most strongly alike to the hopes and to the fears of the people \u2014 a philosophy that confined itself to going back, step by step, from effect to cause, and poured scorn on speculations as to the ultimate origin and end of all things \u2014 might gain, by the powerful personality of its founder and the enthusiasm and zeal of his early followers, a certain measure of temporary success. But it fought against too many vested interests at once, it raised up too many enemies, it tried in &#8216;pouring new wine into the old bottles&#8217; to retain too much of the ancient phraseology, for lasting victory \u2014 at least at that time, and in an advancing country then assimilating to itself surrounding peoples at a lower grade of culture. The end was inevitable. And it was actually brought about, not by persecution, but by the gradual weakening of the theory itself, the gradual creeping back, under new forms and new names, of the more popular beliefs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The very event, which seemed, in the eyes of the world, to be the most striking proof of the success of the new movement, the conversion and strenuous support of Asoka, the most powerful ruler India had had \u2014 indeed the first real overlord over practically the whole of India \u2014 only hastened the decline. The adhesion of large numbers of nominal converts, more especially from the newly incorporated and less advanced provinces, produced weakness, rather than strength, in the movement for reform. The day of compromise had come. Every relaxation of the old thoroughgoing position was widely supported by converts only half converted. And the margin of difference between the Buddhists and their opponents gradually faded almost entirely away. The soul theory, step by step, gained again the upper hand. The caste system was gradually built up into a completely organised system. The social supremacy of the Brahmans by birth became accepted as an incontrovertible fact. And the inflood of popular superstition which overwhelmed the Buddhist movement, overwhelmed also the whole pantheon of the Vedic gods. Buddhism and Brahmanism alike passed practically away, and modern Hinduism arose on the ruins of both.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The struggle is now being renewed under conditions perhaps, on the whole, more favourable. The tone of worldliness and love of material comfort, the eager restless-&nbsp;<a><strong>[143]<\/strong><\/a>&nbsp;ness of modern social, and economic competition, the degradation of learning to a mere means of getting on and making money, are no doubt all unfavourable to any movement for the social and religious elevation of a people. But history shows, notably in the case of the Reformation in Europe, how powerfully the contact of two diverse views of life tends to widen the thoughts of men. Both India and Europe in the twentieth century may be fairly expected to afford fresh examples of the same influence. And in India the powerful aid of the new methods of science and of historical criticism will lend their invaluable aid to the party endeavouring, now once again, to place the ideal, not in birth, but in character and wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg111\">[111]<\/a>&nbsp;<a><strong>[144]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>IV. So\u1e47a-Da\u1e47\u1e0da Sutta<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>Characteristics of the True Brahman<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#p1\">1<\/a>]&nbsp;THUS&nbsp;HAVE&nbsp;I&nbsp;HEARD.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Blessed One once, when going on a tour through the A\u1e45ga country<br>with a great multitude of the brethren,<br>with about five hundred brethren,<br>arrived at Camp\u0101.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n6\">6<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there at Camp\u0101<br>he lodged on the bank of the Gaggar\u0101 Lake.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n7\">7<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now at that time the Brahman So\u1e47ada\u1e47\u1e0da<br>was dwelling at Camp\u0101,<br>a place teeming with life,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n8\">8<\/a>]<\/sup><br>with much grassland and woodland<br>and water and corn,<br>on a royal domain<br>granted him by Seniya Bimbis\u0101ra, the king of Magadh\u0101,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n9\">9<\/a>]<\/sup><br>as a royal fief,<br>with power over it<br>as if he were the king.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[2]&nbsp;Now the Brahmans and householders of Camp\u0101<br>heard the news:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They say that the Sama\u1e47a Gotama of the S\u0101kya clan,<br>who went out from a S\u0101kya family<br>to adopt the religious life,<br>has now arrived,<br>with a great&nbsp;<a><strong>[145]<\/strong><\/a>&nbsp;company of the brethren<br>at Camp\u0101,<br>and is staying there<br>on the shore of the Gaggar\u0101 Lake.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now regarding that venerable Gotama,<br>such is the high reputation<br>that has been noised abroad:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u2014 &#8216;That Blessed One is an Arahat,<br>a fully awakened one,<br>abounding in wisdom and goodness,<br>happy,<br>with knowledge of the worlds,<br>unsurpassed as a guide<br>to mortals willing to be led,<br>a teacher for gods and men,<br>a Blessed One,<br>a Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He, by himself,<br>thoroughly knows and sees,<br>as it were, face-to-face<br>this universe \u2014<br>including the worlds above of the gods,<br>the Brahmas,<br>and the M\u0101ras,<br>and the world below<br>with its recluses and Brahmans,<br>its princes and peoples,<br>and having known it,<br>he makes his knowledge known to others.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The truth,<br>lovely in its origin,<br>lovely in its progress,<br>lovely in its consummation,<br>doth he proclaim,<br>both in the spirit and in the letter,<br>the higher life doth he make known,<br>in all its fullness,<br>and in all its purity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And good is it<br>to pay visits to Arahats like that.'&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg112\">[112]<\/a>&nbsp;And the Brahmans and householders of Camp\u0101<br>began to leave Camp\u0101 in companies<br>and in bands<br>from each district,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n10\">10<\/a>]<\/sup><br>so that they could be counted,<br>to go to the Gaggar\u0101 Lake.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[3]&nbsp;Now at that time So\u1e47ada\u1e47\u1e0da the Brahman had gone apart<br>to the upper terrace of his house<br>for his siesta,<br>and seeing the people thus go by,<br>he said to his doorkeeper:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Why are the people of Camp\u0101, going forth like this<br>towards the Gaggar\u0101 Lake?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then the doorkeeper told him the news.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Then, good doorkeeper,<br>go to the Brahmans and householders of Camp\u0101,<br>and say to them:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;So\u1e47ada\u1e47\u1e0da the Brahman<br>desires them to wait.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He will himself come to see the Sama\u1e47a Gotama.'&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very well, Sir,&#8221;<br>said the doorkeeper,<br>and he did so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg113\">[113]<\/a>&nbsp;[4] Now at that time<br>there were about five hundred Brahmans<br>from different kingdoms<br>lodging at Camp\u0101<br>for some business or other.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when they heard<br>that So\u1e47ada\u1e47\u1e0da was intending to visit&nbsp;<a><strong>[146]<\/strong><\/a>&nbsp;the Sama\u1e47a Gotama,<br>they went to So\u1e47ada\u1e47\u1e0da,<br>and asked whether that was so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;That is my intention, Sirs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I propose to call on the Sama\u1e47a Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Let not the venerable So\u1e47ada\u1e47\u1e0da do that.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is not fitting for him to do so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If it were the venerable So\u1e47ada\u1e47\u1e0da<br>who went to call upon him,<br>then the venerable So\u1e47ada\u1e47\u1e0da&#8217;s reputation<br>would decrease<br>and the Sama\u1e47a Gotama&#8217;s would increase.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first reason<br>why you, Sir,<br>should not call upon him,<br>but he upon you.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[5]&nbsp;And they laid before So\u1e47ada\u1e47\u1e0da the Brahman<br>in like manner<br>also other considerations,<br>to wit:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was well born on both sides,<br>of pure descent<br>through the mother and through the father<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach in respect of birth &#8211;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was prosperous,<br>well to do,<br>and rich \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg114\">[114]<\/a>&nbsp;That he was a repeater<br>(of the sacred words),<br>knowing the mystic verses by heart,<br>one who had mastered the Three Vedas,<br>with the indices,<br>the ritual,<br>the phonology,<br>and the exegesis<br>(as a fourth),<br>and the legends as a fifth,<br>learned in the words<br>and in the grammar,<br>versed in Lok\u0101yata<br>(Nature-lore),<br>and in the theory of the signs<br>on the body of a great man \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n11\">11<\/a>]<\/sup><br>stately<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n12\">12<\/a>]<\/sup>&nbsp;to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was virtuous,<br>increased in virtue,<br>gifted with virtue<br>that had waxed great \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he had a pleasant voice<br>and pleasing delivery,<br>and was gifted with polite address,<br>distinct,<br>not husky,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n13\">13<\/a>]<\/sup><br>suitable for making clear<br>the matter in hand \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was the teacher<br>of the teachers of many,<br><a><strong>[147]<\/strong><\/a>&nbsp;instructing three hundred Brahmans<br>in the repetition of the mystic verses,<br>and that many young Brahmans,<br>from various directions<br>and various counties,<br>all craving for the verses,<br>came to learn them by heart under him \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was aged,<br>old, and well stricken in years,<br>long-lived and full of days \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was honoured,<br>held of weight,<br>esteemed worthy,<br>venerated and revered by Seniya Bimbis\u0101ra,<br>the king of Magadh\u0101 \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was honoured,<br>held of weight,<br>esteemed worthy,<br>venerated and revered<br>by Pokkharas\u0101di, the Brahman \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he dwelt at Camp\u0101,<br>a place teeming with life,<br>with much grassland and woodland and corn,<br>on a royal fief<br>granted him by Seniya Bimbis\u0101ra,<br>the king of Magadh\u0101,<br>as a royal gift,<br>with power over it<br>as if he were the king \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For each of these reasons<br>it was not fitting that he, So\u1e47ada\u1e47\u1e0da the Brahman,<br>should call upon the Sama\u1e47a Gotama,<br>but rather that the Sama\u1e47a Gotama<br>should call upon him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[6]&nbsp;And when they had thus spoken,<br>So\u1e47ada\u1e47\u1e0da said to them:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg115\">[115]<\/a>&nbsp;&#8220;Then, Sirs, listen,<br>and hear why it is fitting<br>that I should call upon the venerable Gotama,<br>and not he should call upon me \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Truly, Sirs,<br>the venerable Gotama is well born on both sides,<br>of pure descent through the mother and the father<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach in respect of birth \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has gone forth (into the religious life),<br>giving up the great clan of his relations<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n14\">14<\/a>]<\/sup>&nbsp;\u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has gone forth (into the religious life),<br>giving up much money and gold,<br>treasure both buried and above the ground \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[148]<\/strong><\/a>&nbsp;Truly, Sirs, the Sama\u1e47a Gotama,<br>while he was still a young man,<br>without a grey hair on his head,<br>in the beauty of his early manhood,<br>has gone forth from the household life<br>into the homeless state \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Gotama&#8217;s mother died in childbirth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\">&nbsp;\u2014 p.p.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama,<br>though his father and mother were unwilling,<br>and wept,<br>their cheeks being wet with tears,<br>nevertheless cut off his hair and beard,<br>and donned the yellow robes,<br>and went out from the household life<br>into the homeless state \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama is handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is virtuous<br>with the virtue of the Arahats,<br>good and virtuous,<br>gifted with goodness and virtue \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>hath a pleasant voice,<br>and a pleasing delivery,<br>he is gifted with polite address,<br>distinct,<br>not husky,<br>suitable for making clear<br>the matter in hand \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is the teacher of the teachers of many \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs the Sama\u1e47a Gotama<br>has no passion of lust left in him,<br>and has put away all fickleness of mind \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>believes in Karma,<br>and in action,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n15\">15<\/a>]<\/sup><br>he is one who puts righteousness<br>in the forefront (of his exhortations)<br>to the Brahman race \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>went forth from a distinguished family<br>primeval<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n16\">16<\/a>]<\/sup>&nbsp;among the Kshatriya clans \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[149]<\/strong><\/a>&nbsp;Truly, Sirs, the Sama\u1e47a Gotama<br>went forth from a family<br>prosperous,<br>well to do,<br>and rich \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg116\">[116]<\/a>&nbsp;Truly, Sirs, people come right across the country<br>from distant lands<br>to ask questions of the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, multitudes of heavenly beings<br>put their trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, such is the high reputation<br>noised abroad concerning the Sama\u1e47a Gotama,<br>that he is said to be an Arahat,<br>exalted,<br>fully awakened,<br>abounding in wisdom and righteousness,<br>happy,<br>with knowledge of the worlds,<br>a Blessed One,<br>a Buddha \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has all the thirty two bodily marks of a Great Being \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama bids all men welcome, is congenial, conciliatory, not supercilious, accessible to all, not backward in conversation \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is honoured,<br>held of weight,<br>esteemed and venerated and revered<br>by the four classes<br>(of his followers \u2014<br>the brethren and sisters of the Order,<br>laymen and lay women) \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, many gods and men<br>believe in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, in whatsoever village or town<br>the Sama\u1e47a Gotama stays,<br>there the non-humans<br>do the humans no harm \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>as the head of an Order,<br>of a school,<br>as the teacher of a school,<br>is the acknowledged chief<br>of all the founders of sects.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some Sama\u1e47as and Brahmans<br>have gained a reputation<br>by all sorts of insignificant matters,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n17\">17<\/a>]<\/sup><br>not&nbsp;<a><strong>[150]<\/strong><\/a>&nbsp;so the Sama\u1e47a Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His reputation comes<br>from perfection in conduct<br>and righteousness \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the king of Magadh\u0101, Seniya Bimbis\u0101ra,<br>with his children and his wives,<br>with his people,<br>and his courtiers,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, King Pasenadi of Kosala,<br>with his children and his wives,<br>with his people and his courtiers,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, Pokkharas\u0101di the Brahman,<br>with his children and his wives,<br>with his people and his intimates,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is honoured,<br>held of weight,<br>esteemed,<br>and venerated and revered alike<br>by Seniya Bimbis\u0101ra, the king of Magadh\u0101,<br>by Pasenadi the king of Kosala,<br>and by Pokkharas\u0101di the Brahman \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg117\">[117]<\/a>&nbsp;Truly, Sirs, the Sama\u1e47a Gotama<br>has now arrived at Camp\u0101,<br>and is staying on the shores of the Gaggar\u0101 Lake.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But all Sama\u1e47as and Brahmans<br>who come into our village borders<br>are our guests.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And guests we ought to esteem and honour,<br>to venerate<br>and revere.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And as he is now so come,<br>he ought to be so treated,<br>as a guest \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For each and all of these considerations<br>it is not fitting<br>that the Sama\u1e47a Gotama should call upon us,<br>but rather does it behove us to call upon him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And so far only<br>do I know the excellencies of the Sama\u1e47a Gotama,<br>but these are not all of them,<br>for his excellence is beyond measure.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[7]&nbsp;And when he had thus spoken,<br>those Brahmans said to him:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;The venerable So\u1e47ada\u1e47\u1e0da<br>declares the praises of the Sama\u1e47a Gotama on such wise<br>that were he to be dwelling<br>even a hundred leagues from here,<br>it would be enough to make a believing man<br>go thither to call upon him,<br>even had he to carry a bag<br>(for the provisions for the journey)<br>on his back.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n18\">18<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let us then all go<br>to call on the Sama\u1e47a Gotama together!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[151]<\/strong><\/a>&nbsp;So So\u1e47ada\u1e47\u1e0da the Brahman<br>went out to the Gaggar\u0101 Lake<br>with a great company of Brahmans.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[8]&nbsp;Now the following hesitation<br>arose in So\u1e47ada\u1e47\u1e0da&#8217;s mind<br>as he passed through the wood:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Were I to ask the Sama\u1e47a Gotama a question,<br>if he were to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The question ought not to be asked so,<br>thus ought the question to be framed&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the company might thereupon<br>speak of me with disrespect,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Foolish is this So\u1e47ada\u1e47\u1e0da the Brahman,<br>and inexpert.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg118\">[118]<\/a>&nbsp;He is not even able to ask a question rightly.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if they did so<br>my reputation would decrease;<br>and with my reputation<br>my incomings would grow less,<br>for what we have to enjoy,<br>that depends on our reputation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if the Sama\u1e47a Gotama<br>were to put a question to me,<br>I might not be able to gain his approval<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n19\">19<\/a>]<\/sup><br>by my explanation of the problem.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And if they were then to say to me:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The question ought not to be answered so;<br>thus ought the problem to be explained;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the company might thereupon<br>speak of me with disrespect,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Foolish is this So\u1e47ada\u1e47\u1e0da the Brahman,<br>and inexpert.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He is not even able to satisfy the Sama\u1e47a Gotama<br>by his explanation of the problem put.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if they did so,<br>my reputation would decrease;<br>and with my reputation<br>my incomings would grow less,<br>for what we have to enjoy,<br>that depends upon our reputation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But on the other hand<br>if, having come so far,<br>I should turn back<br>without calling upon the Sama\u1e47a Gotama,<br>then might the company speak disrespectfully of me,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Foolish is this So\u1e47ada\u1e47\u1e0da the Brahman,<br>and inexpert,<br>though obstinate with pride,<br>he is so afraid<br>that he dare not call on the Sama\u1e47a Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>How can he turn back<br>after having come so far?&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if they did so,<br>my reputation would decrease;<br>and with my reputation<br>my incomings would grow less<br>for what we have to enjoy,<br>that depends upon our reputation.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[9]&nbsp;So So\u1e47ada\u1e47\u1e0da the Brahman<br>went up to where&nbsp;<a><strong>[152]<\/strong><\/a>&nbsp;the Blessed One was.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when he had come there<br>he exchanged with the Blessed One<br>the greetings and compliments<br>of politeness and courtesy,<br>and took his seat on one side.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And as to the Brahmans and householders of Camp\u0101,<br>some of them bowed to the Blessed One<br>and took their seats on one side;<br>some of them exchanged with him<br>the greetings and compliments<br>of politeness and courtesy,<br>and then took their seats on one side;<br>some of them called out their name and family,<br>and then took their seats on one side;<br>and some of them took their seats on one side in silence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg119\">[119]<\/a>&nbsp;[10] Now as So\u1e47ada\u1e47\u1e0da was seated there<br>he was still filled with hesitation,<br>thinking as before set out;<br>and he added to himself:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Oh! would that the Sama\u1e47a Gotama<br>would but ask me some question<br>on my own subject,<br>on the threefold Vedic lore.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily, I should then be able to gain his approval<br>by my exposition of the problem put!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[11]&nbsp;Now the Blessed One became aware in his own mind<br>of the hesitation in the mind of So\u1e47ada\u1e47\u1e0da,<br>and he thought:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;This So\u1e47ada\u1e47\u1e0da is afflicted in his heart.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I had better question him<br>on his own doctrine.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he said to him:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;What are the things, Brahman,<br>which the Brahmans say a man ought to have<br>in order to be a Brahman,<br>so that if he says:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I am a Brahman,&#8217;<br>he speaks accurately<br>and does not become guilty of falsehood?&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[12]&nbsp;Then So\u1e47ada\u1e47\u1e0da thought:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg120\">[120]<\/a>&nbsp;&#8220;What I wished and desired<br>and had in my mind<br>and hoped for \u2014<br>that the Sama\u1e47a Gotama should put to me<br>some question on my own subject,<br>on the threefold Vedic lore \u2014<br>that he now does.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Oh! that I may be able to satisfy his heart<br>with my exposition thereof!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[13]&nbsp;And drawing his body up erect,<br>and looking round on the assembly,<br>he said to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;The Brahmans, Gotama, declare him to be a Brahman<br>who can accurately say<br>&#8216;I am a Brahman&#8217;<br>without being guilty of falsehood,<br>who has five things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And what are the five?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the first place, Sir,<br>a Brahman is well born on both sides,<br>on the mother&#8217;s side<br>and on&nbsp;<a><strong>[153]<\/strong><\/a>&nbsp;the father&#8217;s side,<br>of pure descent<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach,<br>in respect of birth \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he is a repeater<br>(of the sacred words),<br>knowing the mystic verses by heart,<br>one who has mastered the Three Vedas,<br>with the indices,<br>the ritual,<br>the phonology,<br>and the exegesis (as a fourth),<br>and the legends as a fifth,<br>learned in the phrases<br>and in the grammar,<br>versed in Lok\u0101yata sophistry,<br>and in the theory of the signs<br>on the body of a great man \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he is handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he is virtuous,<br>increased in virtue,<br>gifted with virtue<br>that has grown great \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he is learned and wise,<br>the first, or it may be the second,<br>among those who hold out the ladle.&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n20\">20<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[14]&nbsp;&#8220;But of these five things, oh Brahman,<br>is it possible to leave one out,<br>and to declare the man who has the other four<br>to be a Brahman,<br>to be one who can accurately,<br>and without falling into falsehood,<br>claim to be a Brahman?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, Gotama, that can be, done.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>We could leave out colour.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n21\">21<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For what does colour matter?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg121\">[121]<\/a>&nbsp;If he have the other four \u2014<br>good birth,<br>technical training,<br>virtue,<br>and wisdom,<br>as just set forth<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n22\">22<\/a>]<\/sup>&nbsp;\u2014<br>Brahmans would still declare him to be a Brahman;<br>and he could rightly,<br>without danger of falsehood,<br>claim to be one.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[15]&nbsp;&#8220;But of these four things, oh Brahman,<br>is it possible to leave one out,<br>and to declare the man who has the other three<br>to be a Brahman,<br>to be one who can rightly,<br>and without falling into falsehood,<br>claim to be a Brahman?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, Gotama, that could be done.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>We could leave out the verses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For what do the verses matter?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If&nbsp;<a><strong>[154]<\/strong><\/a>&nbsp;he have the other three \u2014<br>good birth,<br>virtue,<br>and wisdom \u2014<br>Brahmans would still declare him to be a Brahman;<br>and he could rightly,<br>without danger of falsehood,<br>claim to be one.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[16]&nbsp;&#8220;But of these three things, Brahman,<br>is it possible to leave one out,<br>and to declare the man who has the other two<br>to be a Brahman,<br>to be one who can accurately,<br>and without falling into falsehood,<br>claim to be a Brahman?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, Gotama, that could be done.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>We could leave out birth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For what does birth matter?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If he have the other two \u2014<br>virtue<br>and wisdom \u2014<br>Brahmans would still declare him to be a Brahman;<br>and he could rightly,<br>without danger of falsehood,<br>claim to be one.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg122\">[122]<\/a>&nbsp;[17] And when he had thus spoken<br>the other Brahmans said to So\u1e47ada\u1e47\u1e0da:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Say not so venerable So\u1e47ada\u1e47\u1e0da,<br>say not so!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He depreciates not only our colour,<br>but he depreciates our verses<br>and our birth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily the venerable So\u1e47ada\u1e47\u1e0da<br>is going over to the doctrine of the Sama\u1e47a Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[18]&nbsp;Then the Blessed One said to those Brahmans:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;If you, oh Brahmans,<br>think that So\u1e47ada\u1e47\u1e0da is unlearned,<br>that he speaks unfittingly,<br>that he is unwise,<br>that he is unable to hold his own with me in this matter,<br>let him keep silence,<br>and do you discuss with me.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if you think him learned,<br>able in speech,<br>wise,<br>able to hold his own,<br>then do you keep silence,<br>and let him discuss with me.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[19]&nbsp;And when he had thus spoken,<br>So\u1e47ada\u1e47\u1e0da the Brahman said to those Brahmans:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Let not the venerable ones say so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Say not so, Sirs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg123\">[123]<\/a>&nbsp;I do not depreciate<br>either our colour,<br>nor our verses,<br>nor our birth.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[20]&nbsp;Now at that time a young Brahman named Angaka,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n23\">23<\/a>]<\/sup><br>sister&#8217;s son to So\u1e47ada\u1e47\u1e0da the Brahman,<br>was seated in that company.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And So\u1e47ada\u1e47\u1e0da said to those&nbsp;<a><strong>[155]<\/strong><\/a>&nbsp;Brahmans:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Do the venerable ones see this Angaka,<br>our nephew?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, Sir, we see him.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Well! Angaka, Sirs, is handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<br>none in this assembly<br>is like unto him in colour,<br>save only the Sama\u1e47a Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And Angaka, Sirs, is a repeater<br>(of the sacred words),<br>knowing the mystic verses by heart,<br>one who has mastered the Three Vedas,<br>with the indices,<br>the ritual,<br>the phonology,<br>and the exegesis (as a fourth),<br>and the legends as a fifth,<br>learned in the phrases<br>and the grammar,<br>versed in Lok\u0101yata (Nature-lore),<br>and in the theory of the signs<br>on the body of a great man \u2014<br>I myself have taught him the verses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And Angaka, Sirs,<br>is well born on both sides,<br>on the mother&#8217;s side<br>and on the father&#8217;s side,<br>of pure descent<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach in respect of birth \u2014<br>I myself know his forebears,<br>on the mother&#8217;s side<br>and on the father&#8217;s.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If Angaka, Sirs, should kill living things,<br>and take what has not been given,<br>and go the way of the adulterer,<br>and speak lies,<br>and drink strong drink,<br>what then, Sirs,<br>would his colour avail him?<br>what the verses?<br>what his birth?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is in so far, Sirs,<br>as a Brahman is virtuous,<br>increased in virtue,<br>gifted with virtue that has grown great;<br>in so far as he is learned and wise,<br>the first, or it may be the second,<br>among those who hold out the ladle,<br>that Brahmans would declare him,<br>as endowed with these two qualities,<br>to be a Brahman,<br>to be one who could rightly say<br>&#8216;I am a Brahman&#8217;<br>without falling into falsehood.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[21]&nbsp;&#8220;But of these two things, oh Brahman,<br>is it possible to leave one out,<br>and to declare the man who has the other<br>to be a Brahman,<br>to be one who can rightly,<br>and without falling into falsehood,<br>claim to be a, Brahman?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[156]<\/strong><\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg124\">[124]<\/a>&nbsp;&#8220;Not that, Gotama!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For wisdom, oh Gotama,<br>is purified by uprightness,<br>and uprightness is purified by wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Where there is uprightness,<br>wisdom is there,<br>and where there is wisdom,<br>uprightness is there.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>To the upright<br>there is wisdom,<br>to the wise<br>there is uprightness,<br>and wisdom and goodness<br>are declared to be<br>the best thing in the world.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n24\">24<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Gotama,<br>as one might wash hand with hand,<br>or foot with foot,<br>just even so, oh Gotama,<br>is wisdom purified by uprightness,<br>and uprightness is purified by wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Where there is uprightness,<br>wisdom is there,<br>and where there is wisdom,<br>uprightness is there.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>To the upright,<br>there is wisdom,<br>to the wise<br>there is uprightness,<br>and wisdom and goodness<br>are declared to be<br>the best thing in the world.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[22]&nbsp;&#8220;That is just so, oh Brahman.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And I, too, say the same.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But what, then, is that uprightness<br>and what that wisdom?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;We only know, oh Gotama,<br>the general statement in this matter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>May the venerable Gotama be pleased to explain the meaning of the phrase.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Well then, oh Brahman<br>give ear,<br>and pay earnest attention,<br>and I will speak.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[23]&nbsp;&#8220;Very well, Sir,&#8221;<br>said So\u1e47ada\u1e47\u1e0da in assent to the Blessed One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Blessed One said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Suppose, oh Brahman, there appears in the world<br>one who has won the truth, an Arahat,<br>a fully awakened one,<br>abounding in wisdom and goodness, happy,<br>who knows all worlds,<br>unsurpassed as a guide<br>to mortals willing to be led,<br>a teacher for gods and men,<br>a Blessed One, a Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He, by himself, thoroughly knows and sees,<br>as it were, face-to-face this universe,<br>\u2014 including the worlds above of the gods,<br>the Brahmas, and the M\u0101ras,<br>and the world below with its recluses and Brahmans,<br>its princes and peoples, \u2014<br>and having known it,<br>he makes his knowledge known to others.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The truth, lovely in its origin,<br>lovely in its progress,<br>lovely in its consummation,<br>doth he proclaim,<br>both in the spirit and in the letter,<br>the higher life doth he make known,<br>in all its fullness and in all its purity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A householder or one of his children,<br>or a man of inferior birth in any class<br>listens to that truth;<br>and on hearing it he has faith in the Tath\u0101gata<br>(the one who has found the truth);<br>and when he is possessed of that faith,<br>he considers thus within himself:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Full of hindrances is household life,<br>a path for the dust of passion.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Free as the air is the life<br>of him who has renounced all worldly things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>How difficult is it for the man who dwells at home<br>to live the higher life in all its fullness,<br>in all its purity,<br>in all its bright perfection!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let me then cut off my hair and beard,<br>let me clothe myself in the orange-coloured robes,<br>and let me go forth<br>from the household life<br>into the homeless state.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, before long,<br>forsaking his portion of wealth,<br>be it great or small,<br>forsaking his circle of relatives,<br>be they many or be they few,<br>he cuts off his hair and beard,<br>he clothes himself in the orange-coloured robes,<br>and he goes forth from the household life<br>into the homeless state.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When he has thus become a recluse<br>he lives self-restrained<br>by that restraint<br>that should be binding on a recluse.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Uprightness is his delight,<br>and he sees danger<br>in the least of those things he should avoid.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He adopts, and trains himself in, the precepts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He encompasses himself with good deeds in act and word.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pure are his means of livelihood,<br>good is his conduct,<br>guarded the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mindful and self-possessed<br>he is altogether happy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is his conduct good?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this, oh Brahman, that the Bhikshu,<br>putting away the killing of living things,<br>holds aloof from the destruction of life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The cudgel and the sword he has laid aside,<br>and ashamed of roughness,<br>and full of mercy,<br>he dwells compassionate and kind<br>to all creatures that have life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the taking of what has not been given,<br>the Bhikshu lives aloof<br>from grasping what is not his own.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes only what is given,<br>and expecting that gifts will come,<br>he passes his life in honesty<br>and purity of heart.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away unchastity,<br>the Bhikshu is chaste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He holds himself aloof,<br>far off,<br>from the vulgar practice,<br>from the sexual act.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away lying words,<br>the Bhikshu holds himself aloof from falsehood.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks truth,<br>from the truth he never swerves;<br>faithful and trustworthy,<br>he breaks not his word to the world.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away slander,<br>the Bhikshu holds himself aloof from calumny.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What he hears here<br>he repeats not elsewhere<br>to raise a quarrel against the people here;<br>what he hears elsewhere<br>he repeats not here<br>to raise a quarrel against the people there.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus does he live as a binder together<br>of those who are divided,<br>an encourager of those who are friends,<br>a peacemaker,<br>a lover of peace,<br>impassioned for peace,<br>a speaker of words that make for peace.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away rudeness of speech,<br>the Bhikshu holds himself aloof from harsh language.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whatsoever word is blameless,<br>pleasant to the car,<br>lovely,<br>reaching to the heart,<br>pleasing to the people,<br>beloved of the people \u2014<br>such are words he speaks.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away frivolous talk,<br>the Bhikshu holds himself aloof<br>from vain conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In season he speaks,<br>in accordance with the facts,<br>words full of meaning,<br>on religion,<br>on the discipline of the Order.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks,<br>and at the right time,<br>words worthy to be laid up in one&#8217;s heart,<br>fitly illustrated,<br>clearly divided,<br>to the point.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds himself aloof<br>from causing injury to seeds or plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes but one meal a day,<br>not eating at night,<br>refraining from food after hours<br>(after midday).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He refrains from being a spectator<br>at shows at fairs,<br>with nautch dances,<br>singing, and music.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from wearing,<br>adorning,<br>or ornamenting himself<br>with garlands, scents, and unguents.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the use<br>of large and lofty beds.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting silver or gold.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting uncooked grain.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting raw meat.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting women or girls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting bondmen or bondwomen.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting sheep or goats.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting fowls or swine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting elephants, cattle. horses, and mares.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting cultivated fields or waste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from acting as a go-between or messenger.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from buying and selling.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from cheating<br>with scales or bronzes or measures.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the crooked ways<br>of bribery, cheating, and fraud.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from maiming,<br>murder,<br>putting in bonds,<br>highway robbery,<br>dacoity,<br>and violence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the injury of seedlings<br>and growing plants<br>whether propagated from roots<br>or cuttings<br>or joints<br>or buddings<br>or seeds<br>the Bhikshu holds aloof from such injury<br>to seedlings and growing plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of things stored up;<br>stores, to wit,<br>of foods, drinks, clothing,<br>equipages, bedding, perfumes,<br>and curry-stuffs \u2014<br>the Bhikshu holds aloof from such use<br>of things stored up.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans<br>while living on food provided by the faithful,<br>continue addicted to visiting shows;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Nautch dances&nbsp;<em>(nacca\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Singing of songs&nbsp;<em>(g\u012bta\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Instrumental music&nbsp;<em>(v\u0101dita\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Shows at fairs&nbsp;<em>(pekkha\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Ballad recitations&nbsp;<em>(akkh\u0101na\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hand music&nbsp;<em>(p\u0101\u1e47issara\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) The chanting of bards&nbsp;<em>(vet\u0101la\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Tam &#8211; tam playing&nbsp;<em>(kumbhath\u016bna\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Fairy scenes&nbsp;<em>(Sobhanagaraka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Acrobatic feats by Ka\u1e47\u1e0d\u0101las&nbsp;<em>(Ka\u1e47\u1e0d\u0101la-va\u0271sa-dhopana\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Combats of elephants, horses, buffaloes,<br>bulls, goats, rams,<br>cocks, and quails;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Bouts at quarter-staff, boxing, wrestling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Sham-fights.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) roll-calls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) manoeuvres.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) reviews \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from visiting such shows.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to games and recreations;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Games on boards with eight,<br>or with ten,<br>rows of squares;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) The same games<br>played by imagining such boards in the air;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Keeping going over diagrams drawn on the ground<br>so that one steps only where one ought to go;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Either removing the pieces or men from a heap<br>with one&#8217;s nail,<br>or putting them into a heap,<br>in each case without shaking it,<br>he who shakes the heap, loses;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Throwing dice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hitting a short stick with a long one;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Dipping the hand with the fingers stretched out<br>in lac,<br>or red dye,<br>or flower-water,<br>and striking the wet hand<br>on the ground<br>or on a wall,<br>calling out<br>&#8216;What shell it be?&#8217;<br>and showing the form required \u2014<br>elephants, horses, etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Games with balls;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Blowing through toy pipes made of leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Ploughing with toy ploughs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Turning summersaults;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Playing with toy windmills made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Playing with toy measures made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14, 15) Playing with toy carts or toy bows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Guessing at letters traced in the air, or on a. playfellow&#8217;s back;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Guessing the play fellow&#8217;s thoughts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Mimicry of deformities;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof from such games and recreations.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of high and large couches;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Moveable settees,<br>high, and six feet long;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divans with animal figures carved on the supports&nbsp;<em>(Pallanko);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Goats&#8217; hair coverlets<br>with very long fleece&nbsp;<em>(Gonako);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Patchwork counterpanes of many colours&nbsp;<em>(Cittak\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) White blankets&nbsp;<em>(Pa\u1e6dik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Woollen coverlets embroidered with flowers&nbsp;<em>(Pa\u1e6dalik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Quilts stuffed with cotton wool&nbsp;<em>(T\u016blik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Coverlets embroidered with figures of lions, tigers, etc.&nbsp;<em>(Vikatik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Rugs with fur on both sides&nbsp;<em>(Uddalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Rugs with fur on one side&nbsp;<em>(Ekantalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Coverlets embroidered with gems&nbsp;<em>(Ka\u1e6d\u1e6dhissa\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Silk coverlets&nbsp;<em>(Koseyya\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Carpets large enough for sixteen dancers&nbsp;<em>(Kuttaka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Elephant rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) horse rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) chariot rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Rugs of antelope skins sewn together&nbsp;<em>(Ajina-pave\u1e47i);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Rugs of skins of the plantain antelope;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Carpets with awnings above them&nbsp;<em>(Sauttara-cchada\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Sofas with red pillows<br>for the head and feet.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of means for adorning<br>and beautifying themselves;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rubbing in scented powders on one&#8217;s body,<br>shampooing it,<br>and bathing it;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Patting the limbs with clubs<br>after the manner of wrestlers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The use of mirrors, eye-ointments, garlands,<br>rouge, cosmetics, bracelets, necklaces, walking-sticks,<br>reed cases for drugs,<br>rapiers,<br>sunshades,<br>embroidered slippers,<br>turbans, diadems, whisks of the yak&#8217;s tail,<br>and long-fringed white robes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof<br>from such means of adorning and beautifying the person.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to such low conversation as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tales of kings, of robbers, of ministers of state<br>tales of war, of terrors, of battles;<br>talk about foods and drinks, clothes, beds, garlands, perfumes;<br>talks about relationships, equipages, villages, town, cities, and countries;<br>tales about women, and about heroes;<br>gossip at street corners, or places whence water is fetched;<br>ghost stories;<br>desultory talk;<br>speculations about the creation of the land or sea,<br>or about existence and non-existence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of wrangling phrases such as<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You don&#8217;t understand this doctrine and discipline, I do.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;How should you know about this doctrine and discipline?&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You have fallen into wrong views. It is I who am in the right.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I am speaking to the point, you are not.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are putting last<br>what ought to come first,<br>first what ought to come last.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;What you&#8217;ve excogitated so long, that&#8217;s all quite upset.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Your challenge has been taken up.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are proved to be wrong.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Set to work to clear your views.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Disentangle yourself if you can.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such wrangling phrases.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to taking messages,<br>going on errands,<br>and acting as go-betweens;<br>to wit,<br>on kings,<br>ministers of state,<br>Kshatriyas,<br>Brahmans,<br>or young men,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Go there,<br>come hither,<br>take this with you,<br>bring that from thence&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu abstains from such servile duties.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>are tricksters,<br>droners out (of holy words for pay),<br>diviners, and exorcists,<br>ever hungering to add gain to gain \u2014<br>the Bhikshu holds aloof from such deception and patter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Palmistry \u2014<br>prophesying long life, prosperity, etc.<br>from marks on child&#8217;s hands, feet. etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divining by means of omens and signs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Auguries drawn from thunderbolts<br>and other celestial portents;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Prognostication by interpreting dreams;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fortune-telling from marks on the body;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Auguries from the marks on cloth gnawed by mice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Sacrificing to Agni;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Offering oblations from a spoon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9-13) Making offerings to gods<br>of husks,<br>of the red powder between the grain and the husk,<br>of husked grain ready for boiling,<br>of ghee,<br>and of oil;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Sacrificing by spewing mustard seeds, etc.,<br>into the fire out of one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Drawing blood from one&#8217;s right knee<br>as a sacrifice to the gods;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Looking at the knuckles, etc., and,<br>after muttering a charm,<br>divining whether a man is well born<br>or lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Determining whether the site<br>for a proposed house or pleasance,<br>is lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Advising on customary law;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Laying demons in a cemetery;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Laying ghosts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Knowledge of the charms to be used<br>when lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Snake charming;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) The poison craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) The scorpion craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) The mouse craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(26) The bird craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(27) The crow craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(28) Foretelling the number of years<br>that a man has yet to live.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(29) Giving charms to ward off arrows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(30) The animal wheel;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Knowledge of the signs<br>of good and bad qualities<br>in the following things<br>and of the marks in them<br>denoting the health or luck of their owners: \u2014<br>to wit,<br>gems,<br>staves,<br>garments,<br>swords,<br>arrows,<br>bows,<br>other weapons,<br>women,<br>men,<br>boys,<br>girls,<br>slaves,<br>slave-girls,<br>elephants,<br>horses,<br>buffaloes,<br>bulls,<br>oxen,<br>goats,<br>sheep,<br>fowls,<br>quails,<br>iguanas,<br>earrings,<br>tortoises,<br>and other animals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as soothsaying,<br>to the effect that:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march out&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march back&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will attack,<br>and the enemies&#8217; retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The enemies&#8217; chiefs will attack,<br>and ours will retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will gain the victory,<br>and the foreign chiefs suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The foreign chiefs will gain the victory,<br>and ours will suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Thus will there be victory on this side,<br>defeat on that&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by such low arts as foretelling:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) &#8216;There will be an eclipse of the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) &#8216;There will be en eclipse of the sun&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) &#8216;There will be en eclipse of a star&#8217;<br>(Nakshatra);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) &#8216;There will be aberration of the sun or the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) &#8216;The sun or the moon will return to its usual path&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) &#8216;There will be aberrations of the stars&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) &#8216;The stars will return to their usual course&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) &#8216;There will be a fall of meteors&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) &#8216;There will be a jungle fire&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) &#8216;There will be an earthquake&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) &#8216;The god will thunder&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12-15) &#8216;There will be rising and setting,<br>clearness and dimness,<br>of the sun or the moon or the stars&#8217;,|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>or foretelling of each of these fifteen phenomena<br>that they will betoken such and such a result;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling an abundant rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a deficient rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a good harvest;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling scarcity of food;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling tranquillity;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling disturbances;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a pestilence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a healthy season;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting on the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting without using the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Summing up large totals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Composing ballads, poetising;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Casuistry, sophistry;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Arranging a lucky day for marriages<br>in which the bride or bridegroom is brought home;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Arranging a lucky day for marriages<br>in which the bride or bridegroom is sent forth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Fixing a lucky time for the conclusion of treaties of peace<br>[or using charms to procure harmony;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Fixing a lucky time<br>for the outbreak of hostilities<br>[or using charms to make discord];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fixing-a lucky time<br>for the calling in of debts<br>[or charms for success in throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing a lucky time<br>for the expenditure of money<br>[or charms to bring ill luck to an opponent throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Using charms to make people lucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Using charms to make people unlucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Using charms to procure abortion;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Incantations to bring on dumbness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Incantations to keep a man&#8217;s jaws fixed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Incantations to make a man throw up his hands;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Incantations to bring on deafness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Obtaining oracular answers by means of the magic mirror;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Obtaining oracular answers through a girl possessed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Obtaining oracular answers from a god;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) The worship of the Sun;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) The worship of the Great One;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Bringing forth flames from one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Invoking Siri, the goddess of Luck \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Vowing gifts to a god if a certain benefit be granted;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Paying such vows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Repeating charms while lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Causing virility;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Making a man impotent;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing on lucky sites for dwelling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Consecrating sites;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Ceremonial rinsings of the month;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Ceremonial bathings;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Offering sacrifices;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11-14) Administering emetics and purgatives;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Purging people to relieve the head<br>(that is by giving drugs to make people sneeze);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Oiling people&#8217;s ears<br>(either to make them grow or to heal sores on them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Satisfying people&#8217;s eyes<br>(soothing them by dropping medicinal oils into them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Administering drugs through the nose;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Applying collyrium to the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Giving medical ointment for the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Practising as an oculist;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Practising as a surgeon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) Practising as a doctor for children;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) Administering roots and drugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) Administering medicines in rotation;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And then that Bhikshu, oh Brahman,<br>being thus master of the minor moralities,<br>sees no danger from any side,<br>that is, so far as concerns<br>his self-restraint in conduct.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman, as a sovereign,<br>duly crowned,<br>whose enemies have been beaten down,<br>sees no danger from any side;<br>that is, so far as enemies are concerned,<br>so is the Bhikshu confident.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this body of morals,<br>so worthy of honour,<br>he experiences, within himself,<br>a sense of ease without alloy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes righteous.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Conduct&nbsp;<em>(Kara\u1e47a)<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman,<br>is the Bhikshu guarded<br>as to the doors of his senses?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he sees an object with his eye<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of sight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of sight,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he hears a sound with his ear<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of hearing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of hearing,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he smells an odour with his nose<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of smell.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of smell,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he tastes a flavour with his tongue<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of taste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of taste,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he feels a touch with his body<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of touch.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of touch,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he cognises a phenomenon with his mind<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his mental (representative) faculty.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his representative faculty,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this self-restraint,<br>so worthy of honour,<br>as regards the senses,<br>he experiences, within himself, a sense of ease<br>into which no evil state can enter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes guarded<br>as to the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is the Bhikshu<br>mindful and self-possessed?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this matter, oh Brahman,<br>the Bhikshu<br>in going forth or in coming back<br>whether looking forward,<br>or in looking round;<br>in stretching forth his arm,<br>or in drawing it in again;<br>in eating or drinking,<br>in masticating or swallowing,<br>in obeying the calls of nature,<br>in going or standing or sitting,<br>in sleeping or waking,<br>in speaking or in being still,<br>he keeps himself aware<br>of all it really means.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu<br>becomes mindful and self-possessed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is the Bhikshu content?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;In this matter, oh Brahman,<br>the Bhikshu is satisfied with sufficient robes<br>to cherish his body,<br>with sufficient food<br>to keep his stomach going.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whithersoever he may go forth,<br>these he takes with him as he goes<br>&#8211; just as a bird with his wings, oh Brahman,<br>whithersoever he may fly,<br>carries his wings with him as he flies.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes content.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, master of this so excellent body of moral precepts,<br>gifted with this so excellent self-restraint as to the senses,<br>endowed with this so excellent mindfulness and self-possession,<br>filled with this so excellent content,<br>he chooses some lonely spot<br>to rest at on his way<br>\u2014 in the woods,<br>at the foot of a tree,<br>on a hill side,<br>in a mountain glen,<br>in a rocky cave,<br>in a charnel place,<br>or on a heap of straw in the open field.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And returning thither<br>after his round for alms<br>he seats himself, when his meal is done,<br>cross-legged,<br>keeping his body erect,<br>and his intelligence alert, intent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the hankering after the world,<br>he remains with a heart that hankers not,<br>and purifies his mind of lusts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the corruption<br>of the wish to injure,<br>he remains with a heart free from ill temper,<br>and purifies his mind of malevolence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away torpor of heart and mind,<br>keeping his ideas alight,<br>mindful and self-possessed,<br>he purifies his mind of weakness and of sloth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away flurry and worry,<br>he remains free from fretfulness,<br>and with heart serene within,<br>he purifies himself of irritability<br>and vexation of spirit.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away wavering,<br>he remains as one passed beyond perplexity;<br>and no longer in suspense as to what is good,<br>he purifies his mind of doubt.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Then just, oh Brahman,<br>as when a man, after contracting a loan,<br>should set a business on foot,<br>and his business should succeed,<br>and he should not only be able<br>to pay off the old debt he had incurred,<br>but there should be a surplus over<br>to maintain a wife.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then would he realize:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I used to have to carry on my business<br>by getting into debt,<br>but it has gone so well with me<br>that I have paid off what I owed,<br>and have a surplus over<br>to maintain a wife.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he would be of good cheer at that,<br>would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were a prey to disease,<br>in pain, and very ill,<br>and his food would not digest,<br>and there were no strength left in him;<br>and after a time<br>he were to recover from that disease,<br>and his food should digest,<br>and his strength come back to him;<br>then, when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were bound in a prison house,<br>and after a time<br>he should be set free from his bonds,<br>safe and sound,<br>and without any confiscation of his goods;<br>when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were a slave,<br>not his own master,<br>subject to another,<br>unable to go whither he would;<br>and after a time<br>he should be emancipated from that slavery,<br>become his own master,<br>not subject to others,<br>a free man,<br>free to go whither he would;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man, rich and prosperous,<br>were to find himself on a long road,<br>in a desert, where no food was,<br>but much danger;<br>and after a time<br>were to find himself out of the desert,<br>arrived safe,<br>on the borders of his village,<br>in security and peace;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just so, oh Brahman, the Bhikshu,<br>so long as these five hindrances<br>are not put away within him<br>looks upon himself as in debt,<br>diseased,<br>in prison,<br>in slavery,<br>lost on a desert road.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But when these five hindrances<br>have been put away within him,<br>he looks upon himself as freed from debt,<br>rid of disease,<br>out of jail,<br>a free man,<br>and secure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And gladness springs up within him<br>on his realising that,<br>and joy arises to him thus gladdened,<br>and so rejoicing<br>all his frame becomes at ease,<br>and being thus at ease<br>he is filled with a sense of peace,<br>and in that peace his heart is stayed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>nbsp;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then estranged from lusts,<br>aloof from evil dispositions,<br>he enters into and remains in the First Rapture<br>\u2014 a state of joy and ease born of detachment,<br>reasoning and investigation going on the while.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His very body does he so pervade,<br>drench,<br>permeate,<br>and suffuse<br>with the joy and ease born of detachment,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman, as a skilful bathman<br>or his apprentice<br>will scatter perfumed soap powder<br>in a metal basin,<br>and then besprinkling it with water,<br>drop by drop,<br>will so knead it together<br>that the ball of lather,<br>taking up the unctuous moisture,<br>is drenched with it,<br>pervaded by it,<br>permeated by it within and without,<br>and there is no leakage possible.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman,<br>the Bhikshu suppressing all reasoning and investigation<br>enters into and abides in the Second Jh\u0101na,<br>a state of joy and ease,<br>born of the serenity of concentration,<br>when no reasoning or investigation goes on,<br>\u2014 a state of elevation of mind,<br>a tranquillisation of the heart within.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And his very body does he so pervade,<br>drench,<br>permeate,<br>and suffuse with the joy and ease born of concentration,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if there were a deep pool,<br>with water welling up into it<br>from a spring beneath,<br>and with no inlet from the east or west,<br>from the north or south,<br>and the god should not<br>from time to time<br>send down showers of rain upon it.<br>Still the current of cool waters<br>rising up from that spring<br>would pervade,<br>fill,<br>permeate,<br>and suffuse the pool<br>with cool waters,<br>and there would be no part or portion of the pool<br>unsuffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman, the Bhikshu,<br>holding aloof from joy,<br>becomes equable;<br>and mindful and self-possessed<br>he experiences in his body<br>that ease which the Arahats talk of when they say:<br>&#8216;The man serene and self-possessed<br>is well at ease,&#8217;<br>and so he enters into<br>and abides in the Third Jh\u0101na.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And his very body<br>does he so pervade,<br>drench,<br>permeate,<br>and suffuse with that ease<br>that has no joy with it,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as when in a lotus tank<br>the several lotus flowers,<br>red or white or blue,<br>born in the water,<br>grown up in the water,<br>not rising up above the surface of the water,<br>drawing up nourishment from the depths of the water,<br>are so pervaded,<br>drenched,<br>permeated,<br>and suffused<br>from their very tips<br>down to their roots<br>with the cool moisture thereof,<br>that there is no spot in the whole plant,<br>whether of the red lotus,<br>or of the white,<br>or of the blue,<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman, the Bhikshu,<br>by the putting away alike of ease and of pain,<br>by the passing away alike of any elation,<br>any dejection,<br>he had previously felt,<br>enters into and abides in the Fourth Jh\u0101na,<br>a state of pure self-possession and equanimity,<br>without pain and without ease.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he sits there<br>so suffusing even his body<br>with that sense of purification,<br>of translucence of heart,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if a man were sitting<br>so wrapt from head to foot in a clean white robe,<br>that there were no spot in his whole frame<br>not in contact with the clean white robe<br>\u2014 just so, oh Brahman, does the Bhikshu sit there,<br>so suffusing even his body<br>with that sense of purification,<br>of translucence of heart,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Wisdom&nbsp;<em>(Vijj\u0101)<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he applies and bends down his mind<br>to that insight that comes from knowledge.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He grasps the fact:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This body of mine has form,<br>it is built up of the four elements,<br>it springs from father and mother,<br>it is continually renewed<br>by so much boiled rice and juicy foods,<br>its very nature is impermanence,<br>it is subject to erasion,<br>abrasion,<br>dissolution,<br>and disintegration;<br>and therein is this consciousness of mine, too, bound up,<br>on that does it depend.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if there were a veluriya gem,<br>bright, of the purest water,<br>with eight facets,<br>excellently cut,<br>clear, translucent,<br>without a flaw,<br>excellent in every way.<br>And through it a string,<br>blue, or orange-coloured,<br>or red, or white, or yellow<br>should be threaded.<br>If a man, who had eyes to see,<br>were to take it into his hand,<br>he would clearly perceive<br>how the one is bound up with the other.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he applies and bends down his mind<br>to the calling up of a mental image.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He calls up from this body<br>another body,<br>having form,<br>made of mind,<br>having all (his own body&#8217;s) limbs and parts,<br>not deprived of any organ.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if a man were to pull out a reed from its sheath.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the reed,<br>this the sheath.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The reed is one thing,<br>the sheath another.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is from the sheath<br>that the reed has been drawn forth.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And similarly were he to take a snake out of its slough,<br>or draw a sword from its scabbard.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he applies and bends down his mind<br>to the modes of the Wondrous Gift.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He enjoys the Wondrous Gift in its various modes<br>\u2014 being one he becomes many,<br>or having become many becomes one again;<br>he becomes visible or invisible;<br>he goes, feeling no obstruction,<br>to the further side of a wall or rampart or hill,<br>as if through air;<br>he penetrates up and down through solid ground,<br>as if through water;<br>he walks on water without breaking through,<br>as if on solid ground;<br>he travels cross-legged in the sky,<br>like the birds on wing;<br>even the Moon and the Sun,<br>so potent, so mighty though they be,<br>does he touch and feel with his hand;<br>he reaches in the body<br>even up to the heaven of Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as a clever potter or his apprentice<br>could make,<br>could succeed in getting out of properly prepared clay<br>any shape of vessel he wanted to have<br>\u2014 or an ivory carver out of ivory,<br>or a goldsmith out of gold.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he applies and bends down his mind<br>to the Heavenly Ear.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With that clear Heavenly Ear<br>surpassing the ear of men<br>he hears sounds both human and celestial,<br>whether far or near.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if a man were on the high road<br>and were to hear the sound of a kettledrum<br>or a tabor or the sound of chank horns and small drums<br>he would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the sound of a kettledrum,<br>this is the sound of a tabor,<br>this of chank horns,<br>and of drums.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he directs and bends down his mind<br>to the knowledge which penetrates the heart.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Penetrating with his own heart<br>the hearts of other beings, of other men,<br>he knows them.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He discerns \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The passionate mind to be passionate,<br>and the calm mind calm;<br>the angry mind to be angry,<br>and the peaceful mind peaceful;<br>the dull mind to be dull,<br>and the alert mind alert;<br>the attentive mind to be attentive,<br>and the wandering mind wandering;<br>the broad mind to be broad,<br>and the narrow mind narrow;<br>the mean mind to be mean,<br>and the lofty mind lofty;<br>the stedfast mind to be stedfast,<br>and the wavering mind to be wavering;<br>the free mind to be free,<br>and the enslaved mind enslaved.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as a woman or a man or a lad,<br>young and smart,<br>on considering attentively<br>the image of his own face<br>in a bright and brilliant mirror<br>or in a vessel of clear water<br>would, if it had a mole on it,<br>know that it had,<br>and if not,<br>would know it had not.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he directs and bends down his mind<br>to the knowledge of the memory<br>of his previous temporary states.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He recalls to mind<br>his various temporary states in days gone by<br>\u2014 one birth,<br>or two or three or four or five births,<br>or ten or twenty or thirty or forty or fifty<br>or a hundred or a thousand<br>or a hundred thousand births,<br>through many an aeon of dissolution,<br>many an aeon of evolution,<br>many an aeon of both dissolution and evolution.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;In such a place such was my name,<br>such my family,<br>such my caste,<br>such my food,<br>such my experience of discomfort or of ease,<br>and such the limits of my life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When I passed away from that state,<br>I took form again in such a place.<br>There I had such and such a name<br>and family<br>and caste<br>and food<br>and experience of discomfort or of ease,<br>such was the limit of my life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When I passed away from that state<br>I took form again here.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u2014 thus does he call to mind<br>his temporary states in days gone by<br>in all their details,<br>and in all their modes.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if a man were to go from his own to another village,<br>and from that one to another,<br>and from that one should return home.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;From my own village I came to that other one.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There I stood in such and such a way,<br>sat thus, spake thus, and held my peace thus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thence I came to that other village;<br>and there I stood in such and such a way,<br>sat thus, spake thus, and held my peace thus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And now, from that other village,<br>I have returned back again home.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[125]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he directs and bends down his mind<br>to the knowledge of the fall and rise of beings.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With the pure Heavenly Eye,<br>surpassing that of men,<br>he sees beings as they pass away<br>from one form of existence<br>and take shape in another;<br>he recognises the mean and the noble,<br>the well favoured and the ill favoured,<br>the happy and the wretched,<br>passing away according to their deeds:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Such and such beings, my brethren,<br>evil-doers in act and word and thought,<br>revilers of the noble ones,<br>holding to wrong views,<br>acquiring for themselves that Karma<br>which results from wrong views,<br>they, on the dissolution of the body, after death,<br>are reborn in some unhappy state of suffering or woe.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But such and such beings, my brethren,<br>well-doers in act and word and thought,<br>not revilers of the noble ones,<br>holding to right views,<br>acquiring for themselves that Karma<br>that results from right views,<br>they, on the dissolution of the body, after death,<br>are reborn in some happy state in heaven.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus with the pure Heavenly Eye,<br>surpassing that of men,<br>he sees beings as they pass away from one state of existence,<br>and take form in another;<br>he recognises the mean and the noble,<br>the well favoured and the ill favoured,<br>the happy and the wretched,<br>passing away according to their deeds.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if there were a house with an upper terrace on it<br>in the midst of a place where four roads meet,<br>and a man standing thereon,<br>and with eyes to see,<br>should watch men entering a house,<br>and coming forth out of it,<br>and walking hither and thither along the street,<br>and seated in the square in the midst.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then he would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Those men are entering a house,<br>and those are leaving it,<br>and those are walking to and fro in the street,<br>and those are seated in the square in the midst.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he directs and bends down his mind<br>to the knowledge of the destruction of the Deadly Floods.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the origin of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the cessation of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the Path that leads to the cessation of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as they really are:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;These are the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the origin of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the cessation of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the Path that leads to the cessation of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>To him, thus knowing, thus seeing,<br>the heart is set free<br>from the Deadly Taint of Lusts,<br>is set free from the Deadly Taint of Becomings<br>is set free from the Deadly Taint of Ignorance.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In him, thus set free,<br>there arises the knowledge of his emancipation,<br>and he knows:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Rebirth has been destroyed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The higher life has been fulfilled.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What had to be done has been accomplished.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>After this present life<br>there will be no beyond!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if in a mountain fastness<br>there were a pool of water,<br>clear, translucent, and serene;<br>and a man, standing on the bank,<br>and with eyes to see,<br>should perceive the oysters and the shells,<br>the gravel and the pebbles<br>and the shoals of fish<br>as they move about or lie within it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This pool is clear, transparent, and serene,<br>and there within it<br>are the oysters and the shells,<br>and the sand and gravel,<br>and the shoals of fish are moving about<br>or lying still.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n25\">25<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[24]&nbsp;When he had thus spoken,<br>So\u1e47ada\u1e47\u1e0da the Brahman, said to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg125\">[125]<\/a>&nbsp;&#8220;Most excellent, oh Gotama<br>(are the words of thy mouth),<br>most excellent!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just as if a man were to set up<br>that which has been thrown down,<br>or were to reveal<br>that which has been hidden away,<br>or were to point out the right road<br>to him who has gone astray,<br>or were to bring a light into the darkness<br>so that those who had eyes<br>could see external forms \u2014<br>just even so<br>has the truth been made known to me,<br>in many a figure,<br>by the venerable Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I, even I,<br>betake myself to the venerable Gotama<br>as my guide,<br>to the truth,<br>and to the Order.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And may the venerable Gotama<br>accept me as a disciple,<br>as one who,<br>from this day forth,<br>as long as life endures,<br>has taken him as his guide.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And may the venerable Gotama<br>grant me the favour<br>of taking his tomorrow&#8217;s meal with me,<br>and also the members of the Order with him.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then the Blessed One signified,<br>by silence,<br>his consent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And So\u1e47ada\u1e47\u1e0da,<br>on seeing that he had done so,<br>arose from his seat<br>and bowed down before the Blessed&nbsp;<a><strong>[158]<\/strong><\/a>&nbsp;One,<br>and walking round him with his right hand towards him,<br>departed thence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And at early dawn<br>he made ready at his house<br>sweet food,<br>both hard and soft,<br>and had the time announced to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;It is time, oh Gotama,<br>and the meal is ready.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[25]&nbsp;Then the Blessed One,<br>who had dressed in the early morning,<br>put on his outer robe,<br>and taking his bowl with him,<br>went with the brethren<br>to So\u1e47ada\u1e47\u1e0da&#8217;s house,<br>and sat down on the seat prepared for him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And So\u1e47ada\u1e47\u1e0da the Brahman<br>satisfied the Blessed One,<br>and the brethren,<br>with his own hand,<br>with sweet food,<br>both hard and soft,<br>until they refused any more.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when the Blessed One had finished his meal,<br>and cleansed the bowl and his hands,<br>So\u1e47ada\u1e47\u1e0da took a low seat,<br>and sat down beside him,<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[26]&nbsp;&#8220;If, oh Gotama, after I have entered the assembly,<br>I should rise from my seat<br>to bow down before the venerable Gotama,<br>then the assembly would find fault with me.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n26\">26<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now he with whom the assembly should find fault,<br>his reputation would grow less;<br>and he who should lose his reputation,<br>his income would grow less<br>for that which we have to enjoy,<br>that depends upon our reputation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If then, when I am seated in the assembly,<br>I stretch forth my joined palms in salutation,<br>let the venerable Gotama accept that from me<br>as a rising up from my seat.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg126\">[126]<\/a>&nbsp;And if when I am seated in the assembly<br>I take off my turban,<br>let the venerable Gotama accept that from me<br>as a salutation with my head.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So if, when I am in my chariot,<br>I were to get down from the chariot<br>to salute the venerable Gotama,<br>the surrounders would find fault with me.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If, then, when mounted on my chariot,<br>I bend down low the staff of my goad,<br>let the venerable Gotama accept that from me<br>as if I had got down.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And if, when mounted on my chariot,<br>I should wave&nbsp;<a><strong>[159]<\/strong><\/a>&nbsp;my hand,<br>let the venerable Gotama accept that from me<br>as if I had bowed low in salutation!&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#n27\">27<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[27]&nbsp;Then the Blessed One instructed<br>and roused<br>and incited<br>and gladdened So\u1e47ada\u1e47\u1e0da the Brahman<br>with religious discourse,<br>and then rose from his seat<br>and departed thence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>HERE&nbsp;ENDS THE&nbsp;SO\u1e46ADA\u1e46\u1e0cA&nbsp;SUTTA<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn1\">1<\/a>]<\/sup>&nbsp;See the summary above,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm#pg57\">pp. 57-59,<\/a>&nbsp;in the Introduction to the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm\">S\u0101ma\u00f1\u00f1a-phala<\/a>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn2\">2<\/a>]<\/sup>&nbsp;The English equivalents do not exactly cover the corresponding P\u0101li terms, which are not, in the texts, used always with scrupulous distinctiveness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn3\">3<\/a>]<\/sup>&nbsp;\u00a7 23 of the text, and of the translation below.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn4\">4<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/03_threes\/an03.058.pali.bd.htm\">Vol. i, pp. 163-168.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn5\">5<\/a>]<\/sup>&nbsp;See below in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#pg160\">Introduction<\/a>&nbsp;to the next Sutta.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn6\">6<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#campa\">Camp\u0101,<\/a>&nbsp;the capital of Ang\u0101, was on the East bank of the river of the same name (<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_506\"><em>J\u0101t.<\/em>&nbsp;IV, 454<\/a>), which formed the Eastern boundary of Magadh\u0101. It was close to the modern Bagulpur, about Lat. 24&#8242; 10&#8242; by Long. 87&#8242;. Like other names of famous places in India, it was used over again by colonists in the Far East, and there means what we now call Cochin China and Annam (<em>I-Tsing,<\/em>&nbsp;p. 58).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn7\">7<\/a>]<\/sup>&nbsp;So called after Queen Gaggar\u0101, who had had it excavated, says Buddhaghosa (<em>Sum.<\/em>&nbsp;I, 279). He adds that on its banks was a grove of champaka trees, so well known for the fragrance of their beautiful white flowers. It was under those trees that the wandering mendicants put up.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn8\">8<\/a>]<\/sup>&nbsp;<em>Sattussada.<\/em>&nbsp;The meaning is really quite settled, though Fausb\u00f6ll wrongly translates&nbsp;<em>ussada<\/em>&nbsp;&#8216;desire,&#8217; and Oldenberg and myself &#8216;uneven,&#8217; at&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/kd\/snp\/kd.snp.pali.bd.htm#v783\"><em>SN<\/em>&nbsp;783<\/a>&nbsp;=&nbsp;<em>Vin.<\/em>&nbsp;I, 3. See No. 15 in the list of the thirty-two marks. Also&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_472\"><em>J\u0101t.<\/em>&nbsp;IV, 188<\/a>&nbsp;=&nbsp;<em>Dhp.<\/em>&nbsp;<em>A.<\/em>&nbsp;339;&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_449\"><em>J\u0101t.<\/em>&nbsp;IV, 6o<\/a>&nbsp;=&nbsp;<em>Dhp.A.<\/em>&nbsp;95;&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_439\"><em>J\u0101t.<\/em>&nbsp;IV, 4;<\/a>&nbsp;<em>P.G.D<\/em>. 22-44;&nbsp;<em>Asl.<\/em>&nbsp;307.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn9\">9<\/a>]<\/sup>&nbsp;In the Buddha&#8217;s time Ang\u0101 was subject to Magadh\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn10\">10<\/a>]<\/sup>&nbsp;Perhaps in &#8216;companies and separately&#8217;; but I follow Buddhaghosa. Comp.&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.035.pali.bd.htm#pg231\"><em>M.<\/em>&nbsp;I, 231;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/04_fours\/an04.232.pali.bd.htm#pg231\"><em>A.<\/em>&nbsp;II, 55.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn11\">11<\/a>]<\/sup>&nbsp;<em>Brahma-vaccas\u012b.<\/em>&nbsp;With a body like that of Mah\u0101 Brahm\u0101,&#8217; says Buddhaghosa (p. 282). The Burmese and Siamese MSS. read&nbsp;<em>vacchas\u012b.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn12\">12<\/a>]<\/sup>&nbsp;<em>Akkhudd\u0101vak\u0101so,<\/em>&nbsp;for which Buddhaghosa (pp. 282, 284) gives three contradictory explanations.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn13\">13<\/a>]<\/sup>&nbsp;<em>Ane&#8217;agal\u0101ya.<\/em>&nbsp;&#8216;Not slobbering,&#8217; says Buddhaghosa.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn14\">14<\/a>]<\/sup>&nbsp;&#8216;Eighty thousand families on the mother&#8217;s, and eighty thousand on the father&#8217;s side,&#8217; says Buddhaghosa \u2014 making a total for the S\u0101kya clan of 800,000, reckoning five to a family.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn15\">15<\/a>]<\/sup>&nbsp;<em>Kamma-v\u0101d\u012b kiriya-v\u0101d\u012b<\/em>. Compare&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/vp\/idx_vinaya.pitaka.htm\"><em>&#8216;Vinaya Texts,&#8217;<\/em><\/a>&nbsp;II, 109,112.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn16\">16<\/a>]<\/sup>&nbsp;<em>\u0101d\u012bna-khattiya-kul\u0101.<\/em>&nbsp;The reading is doubtful, and the Burmese MSS., after their constant habit, have replaced it by an easy reading,&nbsp;<em>abhinna-khattiya-kul\u0101,<\/em>&nbsp;&#8216;unbroken Kshatriya family.&#8217; But all the Sinhalese MSS. agree in reading either&nbsp;<em>\u0101dina<\/em>&nbsp;or&nbsp;<em>\u0101d\u012bna;<\/em>&nbsp;and if the reading had once been&nbsp;<em>abhinna,<\/em>&nbsp;it is difficult to see how the alteration to the more difficult reading should have occurred. Buddhaghosa skips the clause, which (if it was in the text before him) is suggestive. He would scarcely have done so unless the matter were really very simple. &#8216;Autonomous&#8217; would make a good sense in the context; but I have taken the word, in the sense of &#8216;primordial, aboriginal,&#8217; as being a derivative from&nbsp;<em>\u0101di,<\/em>&nbsp;in the same way as&nbsp;<em>adh\u012bna<\/em>&nbsp;is from&nbsp;<em>adhi.<\/em>&nbsp;This is simple enough; the only difficulty being, that the word occurs nowhere else.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn17\">17<\/a>]<\/sup>&nbsp;Literally &#8216;anyhow&#8217;; &#8216;such as by wearing no clothes&#8217; explains Buddhaghosa (p. 288).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn18\">18<\/a>]<\/sup>&nbsp;<em>Pu\u1e6da\u0271sen\u0101pi.<\/em>&nbsp;Compare&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/04_fours\/an04.190.pali.bd.htm\"><em>A.<\/em>&nbsp;II, 183,<\/a>&nbsp;where a precisely similar phrase occurs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn19\">19<\/a>]<\/sup>&nbsp;<em>Citta\u0271 na \u0101r\u0101dheyya\u0271,<\/em>&nbsp;&#8216;win over his mind.&#8217; Comp.&nbsp;<em>M.<\/em>&nbsp;I,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg85\">85,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.051.pali.bd.htm#pg341\">341;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.077.pali.bd.htm#pg10\">II, 10;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/miln\/idx_milinda.htm\"><em>Mil.<\/em><\/a>&nbsp;25.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn20\">20<\/a>]<\/sup>&nbsp;That is, &#8216;officiate at a sacrifice by pouring out of a spoon a libation of butter, or of spirituous&nbsp;<em>Soma,<\/em>&nbsp;to the fire god.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn21\">21<\/a>]<\/sup>&nbsp;<em>Va\u1e47\u1e47a,<\/em>&nbsp;much the same as &#8216;caste,&#8217; though that rendering is not strictly accurate. (See the Introduction to the Brahman.)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn22\">22<\/a>]<\/sup>&nbsp;The full text is repeated, both here and in the following sections.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn23\">23<\/a>]<\/sup>&nbsp;This name looks suspiciously like a kind of personification of the five&nbsp;<em>A\u1e45gas<\/em>&nbsp;(the five characteristics) of the true Brahman as just above, \u00a713, set out.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn24\">24<\/a>]<\/sup>&nbsp;Oldenberg renders this (<em>&#8216;Buddha,&#8217;<\/em>&nbsp;P. 283) as follows: &#8216;The wisdom of the upright and the uprightness of the wise have, of all uprightness and wisdom in the world, the highest value.&#8217; I cannot see how this can be grammatically justified; though the sentiment is admirable enough, and would have somewhat relieved the monotony of the paragraph. On&nbsp;<em>pa\u00f1\u00f1\u0101na<\/em>&nbsp;as nominative, not genitive, see, for instance,&nbsp;<em>S.<\/em>&nbsp;I,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.01.071-081.pali.bd.htm#sn.1.1.72\">41,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.01.071-081.pali.bd.htm#sn.1.1.73\">42;<\/a>&nbsp;<em>Sum.<\/em>&nbsp;1, 171, 290;&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/08_eights\/an08.086.pali.bd.htm#pg342\"><em>A.<\/em>&nbsp;IV, 342.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn25\">25<\/a>]<\/sup>&nbsp;The repetition here is nearly the same as that in the&nbsp;<em>Brahman Sutta,<\/em>&nbsp;summarised above at the translation of p. 100 of the text. The only difference is that the paragraphs 64-74 of the&nbsp;<em>S\u0101ma\u00f1\u00f1a-phala<\/em>&nbsp;there included as coming under&nbsp;<em>Cara\u1e47a<\/em>&nbsp;(Conduct) are here included under&nbsp;<em>S\u012bla<\/em>&nbsp;(Uprightness). The&nbsp;<em>Jh\u0101nas,<\/em>&nbsp;there put, not under&nbsp;<em>Vijj\u0101,<\/em>&nbsp;(Wisdom), but under&nbsp;<em>Cara\u1e47a,<\/em>&nbsp;are here put, not under&nbsp;<em>S\u012bla,<\/em>&nbsp;but under&nbsp;<em>Pa\u00f1\u00f1\u0101<\/em>&nbsp;(Intelligence). In other words&nbsp;<em>Pa\u00f1\u00f1\u0101<\/em>&nbsp;includes all that was there included under&nbsp;<em>Vijj\u0101,<\/em>&nbsp;and the Four&nbsp;<em>Jh\u0101nas<\/em>&nbsp;besides. But&nbsp;<em>S\u012bla<\/em>&nbsp;includes all that is put in the Brahman under&nbsp;<em>S\u012bla<\/em>&nbsp;\u2014 all indeed of the eight divisions of&nbsp;<em>S\u012bla<\/em>&nbsp;as summarised above, pp. 57-59. See Buddhaghosa&#8217;s notes at pp. 219, 268, 292.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn26\">26<\/a>]<\/sup>&nbsp;On the ground, says Buddhaghosa (p. 292), that he would be saluting a much younger man, one young enough to be his grandson. If this tradition be correct, it would follow that this Sutta must be describing events very early in the public ministry of the Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn27\">27<\/a>]<\/sup>&nbsp;It will be seen from this section that So\u1e47ada\u1e47\u1e0da is represented as being a convert only to a limited extent. He still keeps on his school of Vedic studies, and is keenly anxious to retain the good opinion of his students, and of other Brahmans. And if that part of the Buddha&#8217;s doctrine put before him in this Sutta be examined, it will be found to be, with perhaps one or two exceptions, quite compatible with the best Brahman views. No doubt if every detail were carried to its strict logical conclusion there would be no further need for Vedic studies, except from the historical standpoint. But those details are, on the face of them ethical. They belong to a plane not touched on in the then Vedic studies. They could be accepted by an adherent of the soul theory of life. And the essential doctrines of Buddhism \u2014 the Path, the Truths, and Arahatship \u2014 are barely even referred to.<\/p>\n<!-- \/wp:paragraph -->\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-4338c0e elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"4338c0e\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-3068fa0\" data-id=\"3068fa0\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-cd71397 elementor-widget elementor-widget-text-editor\" data-id=\"cd71397\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ngu\u1ed3n https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm Sacred Books of the BuddhistsVolume II D\u012bgha Nik\u0101ya Dialogues of the BuddhaPart I Sutta 4 So\u1e47ada\u1e47\u1e0da Suttanta\u0271 Characteristics of the True Brahman Translated from the\u2026<\/p>\n","protected":false},"author":1,"featured_media":35356,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[375],"tags":[],"td_series":[],"class_list":["post-35397","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kinh-truong-bo-eng"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35397","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35397"}],"version-history":[{"count":4,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35397\/revisions"}],"predecessor-version":[{"id":36338,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35397\/revisions\/36338"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/35356"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35397"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35397"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35397"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35397"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}