Characteristics Of The True Brahman

Thus have I heard. The Blessed One once, when going on a tour through the Anga country with a great multitude of the brethren, with about five hundred brethren, arrived at Campā. And there at Campā he lodged on the bank of the Gaggarā Lake.

Now at that time the Brahman Soṇadaṇḍa was dwelling at Campā, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain granted him by Seniya Bimbisāra, the king of Magadhā, as a royal fief, with power over it as if he were the king.

Now the Brahmans and householders of Campā heard the news: ‘They say that the Samaṇa Gotama of the Sākya clan, who went out from a Sākya family to adopt the religious life, has now arrived, with a great company of the brethren at Campā, and is staying there on the shore of the Gaggarā Lake. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad; That Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe—including the worlds above of the gods, the Brahmas, and the Māras, and the world below with its recluses and Brahmans, its princes and peoples—and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life cloth he make known, in all its fullness and in all its purity.

‘And good is it to pay visits to Arahats like that.’

And the Brahmans and householders of Campā began to leave Campā in companies and in bands from each district, so that they could be counted, to go to the Gaggarā Lake.

Now at that time Soṇadaṇḍa the Brahman had gone apart to the upper terrace of his house for his siesta, and seeing the people thus go by, he said to his doorkeeper: ‘Why are the people of Campā going forth like this towards the Gaggarā Lake?’

Then the doorkeeper told him the news. And he said: ‘Then, good doorkeeper, go to the Brahmans and householders of Campā, and say to them: “Soṇadaṇḍa the Brahman desires them to wait. He will himself come to see the Samaṇa Gotama.”’

‘Very well, Sir,’ said the doorkeeper, and he did so.

Now at that time there were about five hundred Brahmans from different kingdoms lodging at Campā for some business or other. And when they heard that Soṇadaṇḍa was intending to visit the Samaṇa Gotama, they went to Soṇadaṇḍa, and asked whether that was so.

‘That is my intention, Sirs. I propose to call on the Samaṇa Gotama.’

‘Let not the venerable Soṇadaṇḍa do that. It is not fitting for him to do so. If it were the venerable Soṇadaṇḍa who went to call upon him, then the venerable Soṇadaṇḍa’s reputation would decrease and the Samaṇa Gotama’s would increase. This is the first reason why you, Sir, should not call upon him, but he upon you.’

And they laid before Soṇadaṇḍa the Brahman in like manner also other considerations, to wit:

That he was well born on both sides, of pure descent through the mother and through the father back through seven generations, with no slur put upon him, and no reproach, in respect of birth.—

That he was prosperous, well to do, and rich—

That he was a repeater (of the sacred words), knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the words and in the grammar, versed in Lokāyata (Nature-lore), and in the theory of the signs on the body of a great man—

That he was handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

That he was virtuous, increased in virtue, gifted with virtue that had waxed great—

That he had a pleasant voice and pleasing delivery, and was gifted with polite address, distinct, not husky, suitable for making clear the matter in hand—

That he was the teacher of the teachers of many, instructing three hundred Brahmans in the repetition of the mystic verses, and that many young Brahmans, from various directions and various counties, all craving for the verses, came to learn them by heart under him—

That he was aged, old, and well stricken in years, long-lived and full of days—

That he was honoured, held of weight, esteemed worthy, venerated and revered by Seniya Bimbisāra, the king of Magadhā—

That he was honoured, held of weight, esteemed worthy, venerated and revered by Pokkharasādi, the Brahman—

That he dwelt at Campā, a place teeming with life, with much grassland and woodland and corn, on a royal fief granted him by Seniya Bimbisāra, the king of Magadhā, as a royal gift, with power over it as if he were the king—

For each of these reasons it was not fitting that he, Soṇadaṇḍa the Brahman, should call upon the Samaṇa Gotama, but rather that the Samaṇa Gotama should call upon him.

And when they had thus spoken, Soṇadaṇḍa said to them:

‘Then, Sirs, listen, and hear why it is fitting that I should call upon the venerable Gotama, and not he should call upon me—

‘Truly, Sirs, the venerable Gotama is well born on both sides, of pure descent through the mother and the father back through seven generations, with no slur put upon him, and no reproach in respect of birth—

‘Truly, Sirs, the Samaṇa Gotama has gone forth (into the religious life), giving up the great clan of his relations—

‘Truly, Sirs, the Samaṇa Gotama has gone forth (into the religious life), giving up much money and gold, treasure both buried and above the ground—

‘Truly, Sirs, the Samaṇa Gotama, while he was still a young man, without a grey hair on his head, in the beauty of his early manhood, has gone forth from the household life into the homeless state—

‘Truly, Sirs, the Samaṇa Gotama, though his father and mother were unwilling, and wept, their cheeks being wet with tears, nevertheless cut off his hair and beard, and donned the yellow robes, and went out from the household life into the homeless state—

‘Truly, Sirs, the Samaṇa Gotama is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

‘Truly, Sirs, the Samaṇa Gotama is virtuous with the virtue of the Arahats, good and virtuous, gifted with goodness and virtue—

‘Truly, Sirs, the Samaṇa Gotama hath a pleasant voice, and a pleasing delivery, he is gifted with polite address, distinct, not husky, suitable for making clear the matter in hand—

‘Truly, Sirs, the Samaṇa Gotama is the teacher of the teachers of many—

‘Truly, Sirs, the Samaṇa Gotama has no passion of lust left in him, and has put away all fickleness of mind—

‘Truly, Sirs, the Samaṇa Gotama believes in Karma, and in action, he is one who puts righteousness in the forefront (of his exhortations) to the Brahman race—

‘Truly, Sirs, the Samaṇa Gotama went forth from a distinguished family primeval among the Kshatriya clans—

‘Truly, Sirs, the Samaṇa Gotama went forth from a family prosperous, well to do, and rich—

‘Truly, Sirs, people come right across the country from distant lands to ask questions of the Samaṇa Gotama—

‘Truly, Sirs, multitudes of heavenly beings put their trust in the Samaṇa Gotama—

‘Truly, Sirs, such is the high reputation noised abroad concerning the Samaṇa Gotama, that he is said to be an Arahat, exalted, fully awakened, abounding in wisdom and righteousness, happy, with knowledge of the worlds, a Blessed One, a Buddha—

‘Truly, Sirs, the Samaṇa Gotama has all the thirty-two bodily marks of a Great Being—

‘Truly, Sirs, the Samaṇa Gotama bids all men welcome, is congenial, conciliatory, not supercilious, accessible to all, not backward in conversation—

‘Truly, Sirs, the Samaṇa Gotama is honoured, held of weight, esteemed and venerated and revered by the four classes (of his followers—the brethren and sisters of the Order, laymen and lay women)—

‘Truly, Sirs, many gods and men believe in the Samaṇa Gotama—

“Truly, Sirs, in whatsoever village or town the Samaṇa Gotama stays, there the non-humans do the humans no harm—

‘Truly, Sirs, the Samaṇa Gotama as the head of an Order, of a school, as the teacher of a school, is the acknowledged chief of all the founders of sects. Whereas some Samaṇas and Brahmans have gained a reputation by all sorts of insignificant matters, not so the Samaṇa Gotama. His reputation comes from perfection in conduct and righteousness—

‘Truly, Sirs, the king of Magadhā, Seniya Bimbisāra, with his children and his wives, with his people and his courtiers, has put his trust in the Samaṇa Gotama—

‘Truly, Sirs, King Pasenadi of Kosala, with his children and his wives, with his people and his courtiers, has put his trust in the Samaṇa Gotama—

‘Truly, Sirs, Pokkharasādi the Brahman, with his children and his wives, with his people and his intimates, has put his trust in the Samaṇa Gotama—

‘Truly, Sirs, the Samaṇa Gotama is honoured, held of weight, esteemed, and venerated and revered alike by Seniya Bimbisāra, the king of Magadhā, by Pasenadi the king of Kosala, and by Pokkharasādi the Brahman—

‘Truly, Sirs, the Samaṇa Gotama has now arrived at Campā and is staying on the shores of the Gaggarā Lake. But all Samaṇas and Brahmans who come into our village borders are our guests. And guests we ought to esteem and honour, to venerate and revere. And as he is now so come, he ought to be so treated, as a guest—

‘For each and all of these considerations it is not fitting that the Samaṇa Gotama should call upon us, but rather does it behove us to call upon him. And so far only do I know the excellences of the Samaṇa Gotama, but these are not all of them, for his excellence is beyond measure.’

And when he had thus spoken, those Brahmans said to him: ‘The venerable Soṇadaṇḍa declares the praises of the Samaṇa Gotama on such wise, that were he to be dwelling even a hundred leagues from here, it would be enough to make a believing man go thither to call upon him, even had he to carry a bag (for the provisions for the journey) on his back. Let us then all go to call on the Samaṇa Gotama together!’

So Soṇadaṇḍa the Brahman went out to the Gaggarā Lake with a great company of Brahmans.

Now the following hesitation arose in Soṇadaṇḍa’s mind as he passed through the wood: ‘Were I to ask the Samaṇa Gotama a question, if he were to say: “The question ought not to be asked so, thus ought the question to be framed;” the company might thereupon speak of me with disrespect, saying: “Foolish is this Soṇadaṇḍa the Brahman, and inexpert. He is not even able to ask a question rightly.” But if they did so my reputation would decrease; and with my reputation my incomings would grow less, for what we have to enjoy, that depends on our reputation. But if the Samaṇa Gotama were to put a question to me, I might not be able to gain his approval by my explanation of the problem. And if they were then to say to me: “The question ought not to be answered so; thus ought the problem to be explained;” the company might thereupon speak of me with disrespect, saying: “Foolish is this Soṇadaṇḍa the Brahman, and inexpert. He is not even able to satisfy the Samaṇa Gotama by his explanation of the problem put.” But if they did so, my reputation would decrease; and with my reputation my incomings would grow less, for what we have to enjoy, that depends upon our reputation. But on the other hand if, having come so far, I should turn back without calling upon the Samaṇa Gotama, then might the company speak disrespectfully of me, saying: “Foolish is this Soṇadaṇḍa the Brahman, and inexpert, though obstinate with pride, he is so afraid that he dare not call on the Samaṇa Gotama. How can he turn back after having come so far?” But if they did so, my reputation would decrease; and with my reputation my incomings would grow less. For what we have to enjoy, that depends upon our reputation.

So Soṇadaṇḍa the Brahman went up to where the Blessed One was. And when he had come there he exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took his seat on one side. And as to the Brahmans and householders of Campā, some of them bowed to the Blessed One and took their seats on one side; some of them exchanged with him the greetings and compliments of politeness and courtesy, and then took their seats on one side; some of them called out their name and family, and then took their seats on one side; and some of them took their seats on one side in silence.

Now as Soṇadaṇḍa was seated there he was still filled with hesitation, thinking as before set out; and he added to himself: ‘Oh! Would that the Samaṇa Gotama would but ask me some question on my own subject, on the threefold Vedic lore. Verily, I should then be able to gain his approval by my exposition of the problem put!’

Now the Blessed One became aware in his own mind of the hesitation in the mind of Soṇadaṇḍa, and he thought: ‘This Soṇadaṇḍa is afflicted in his heart. I had better question him on his own doctrine.’ And he said to him: ‘What are the things, Brahman, which the Brahmans say a man ought to have in order to be a Brahman, so that if he says: “I am a Brahman,” he speaks accurately and does not become guilty of falsehood?’

Then Soṇadaṇḍa thought: ‘What I wished and desired and had in my mind and hoped for—that the Samaṇa Gotama should put to me some question on my own subject, on the threefold Vedic lore—that he now does. Oh! that I may be able to satisfy his heart with my exposition thereof!’

And drawing his body up erect, and looking round on the assembly, he said to the Blessed One: ‘The Brahmans, Gotama, declare him to be a Brahman who can accurately say “I am a Brahman” without being guilty of falsehood, who has five things. And what are the five? In the first place, Sir, a Brahman is well born on both sides, on the mother’s side and on the father’s side, of pure descent back through seven generations, with no slur put upon him, and no reproach, in respect of birth—

‘Then he is 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 the legends as a fifth, learned in the phrases and in the grammar, versed in Lokāyata sophistry, and in the theory of the signs on the body of a great man—

‘Then he is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

‘Then he is virtuous, increased in virtue, gifted with virtue that has grown great—

‘Then he is learned and wise, the first, or it may be the second, among those who hold out the ladle.’

‘But of these five things, oh Brahman, is it possible to leave one out, and to declare the man who has the other four to be a Brahman, to be one who can accurately, and without falling into falsehood, claim to be a Brahman?’

‘Yes, Gotama, that can be done. We could leave out colour. For what does colour matter? If he have the other four—good birth, technical training, virtue, and wisdom, as just set forth-Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’

‘But of these four things, oh Brahman, is it possible to leave one out, and to declare the man who has the other three to be a Brahman, to be one who can rightly, and without falling into falsehood, claim to be a Brahman?’

‘Yes, Gotama, that could be done. We could leave out the verses. For what do the verses matter? If he have the other three—good birth, virtue, and wisdom—Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’

‘But of these three things, Brahman, is it possible to leave one out, and to declare the man who has the other two to be a Brahman, to be one who can accurately, and without falling into falsehood, claim to be a Brahman?’

‘Yes, Gotama, that could be done. We could leave out birth. For what does birth matter? If he have the other two—virtue and wisdom—Brahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’

And when he had thus spoken the other Brahmans said to Soṇadaṇḍa: ‘Say not so, venerable Soṇadaṇḍa, say not so! He depreciates not only our colour, but he depreciates our verses and our birth. Verily the venerable Soṇadaṇḍa is going over to the doctrine of the Samaṇa Gotama.’

Then the Blessed One said to those Brahmans: ‘If you, oh Brahmans, think that Soṇadaṇḍa is unlearned, that he speaks unfittingly, that he is unwise, that he is unable to hold his own with me in this matter, let him keep silence, and do you discuss with me. But if you think him learned, able in speech, wise, able to hold his own, then do you keep silence, and let him discuss with me.’

And when he had thus spoken, Soṇadaṇḍa the Brahman said to those Brahmans: ‘Let not the venerable ones say so. Say not so, Sirs. I do not depreciate either our colour, nor our verses, nor our birth.’

Now at that time a young Brahman named Angaka, sister’s son to Soṇadaṇḍa the Brahman, was seated in that company. And Soṇadaṇḍa said to those Brahmans: ‘Do the venerable ones see this Angaka, our nephew?’

‘Yes, Sir, we see him.’

‘Well! Angaka, Sirs, is handsome, pleasant to look upon, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—none in this assembly is like unto him in colour, save only the Samaṇa Gotama.

‘And Angaka, Sirs, is 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 the legends as a fifth, learned in the phrases and the grammar, versed in Lokāyata (Nature-lore), and in the theory of the signs on the body of a great man—I myself have taught him the verses.

‘And Angaka, Sirs, is well born on both sides, on the mother’s side and on the father’s side, of pure descent back through seven generations, with no slur put upon him, and no reproach in respect of birth—I myself know his forebears, on the mother’s side and on the father’s.

‘If Angaka, Sirs, should kill living things, and take what has not been given, and go the way of the adulterer, and speak lies, and drink strong drink, what then, Sirs, would his colour avail him? What the verses? What his birth?

‘It is in so far, Sirs, as a Brahman is virtuous, increased in virtue, gifted with virtue that has grown great; in so far as he is learned and wise, the first, or it may be the second, among those who hold out the ladle, that Brahmans would declare him, as endowed with these two qualities, to be a Brahman, to be one who could rightly say “I am a Brahman” without falling into falsehood.’

‘But of these two things, oh Brahman, is it possible to leave one out, and to declare the man who has the other to be a Brahman, to be one who can rightly, and without falling into falsehood, claim to be a Brahman?’

‘Not that, Gotama! For wisdom, oh Gotama, is purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. To the upright there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the world. Just, oh Gotama, as one might wash hand with hand, or foot with foot, just even so, oh Gotama, is wisdom purified by uprightness, and uprightness is purified by wisdom. Where there is uprightness, wisdom is there, and where there is wisdom, uprightness is there. To the upright, there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the world.’

‘That is just so, oh Brahman. And I, too, say the same. But what, then, is that uprightness and what that wisdom?, ‘We only know, oh Gotama, the general statement in this matter. May the venerable Gotama be pleased to explain the meaning of the phrase.’

‘Well then, oh Brahman, give ear, and pay earnest attention, and I will speak.’

‘Very well, Sir,’ said Soṇadaṇḍa in assent to the Blessed One. And the Blessed One said:

The next section in the Pali text is greatly abbreviated. The following is a fully expanded version, based on the text of DN 2, Sāmaññaphala Sutta as translated by Bhikkhu Bodhi. Note that it is not always possible to determine exactly how the expansion should be done.

“Herein, Brahman, a Tathāgata arises in the world, a worthy one, perfectly enlightened, endowed with clear knowledge and conduct, accomplished, a knower of the world, unsurpassed trainer of men to be tamed, teacher of gods and men, enlightened and exalted. Having realized by his own direct knowledge this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its rulers and people, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, possessing meaning and phrasing; he reveals the holy life that is fully complete and purified.

“A householder, or a householder’s son, or one born into some other family, hears the Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Endowed with such faith, he reflects: ‘The household life is crowded, a path of dust. Going forth is like the open air. It is not easy for one dwelling at home to lead the perfectly complete, perfectly purified holy life, bright as a polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from home to homelessness.’

“After some time he abandons his accumulation of wealth, be it large or small; he abandons his circle of relatives, be it large or small; he shaves off his hair and beard, puts on saffron robes, and goes forth from home to homelessness.

“When he has thus gone forth, he lives restrained by the restraint of the Pātimokkha, possessed of proper behaviour and resort. Having taken up the rules of training, he trains himself in them, seeing danger in the slightest faults. He comes to be endowed with wholesome bodily and verbal action, his livelihood is purified, and he is possessed of conduct. He guards the doors of his sense faculties, is endowed with mindfulness and clear comprehension, and is content.

The Small Section on Moral Discipline

“And how, Brahman, is the bhikkhu possessed of moral discipline? Herein, Brahman, having abandoned the destruction of life, the bhikkhu abstains from the destruction of life. He has laid down the rod and weapon and dwells conscientious, full of kindness, sympathetic for the welfare of all living beings. This pertains to his moral discipline.

“Having abandoned taking what is not given, he abstains from taking what is not given. Accepting and expecting only what is given, he lives in honesty with a pure mind. This too pertains to his moral discipline.

“Having abandoned incelibacy, he leads the holy life of celibacy. He dwells aloof and abstains from the vulgar practice of sexual intercourse. This too pertains to his moral discipline.

“Having abandoned false speech, he abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world. This too pertains to his moral discipline.

“Having abandoned slander, he abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord. This too pertains to his moral discipline.

“Having abandoned harsh speech, he abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, polite, amiable and agreeable to the manyfolk. This too pertains to his moral discipline.

“Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual and beneficial, speaks on the Dhamma and the Discipline. His words are worth treasuring; they are timely, backed by reasons, measured, and connected with the good. This too pertains to his moral discipline.

“He abstains from damaging seed and plant life.

“He eats only in one part of the day, refraining from food at night and from eating at improper times.

“He abstains from dancing, singing, instrumental music, and from witnessing unsuitable shows.

“He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents.

“He abstains from high and luxurious beds and seats.

“He abstains from accepting gold and silver.

“He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares.

“He abstains from accepting fields and lands.

“He abstains from running messages and errands.

“He abstains from buying and selling.

“He abstains from dealing with false weights, false metals, and false measures.

“He abstains from the crooked ways of bribery, deception, and fraud.

“He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.

“This too pertains to his moral discipline.

The Intermediate Section on Moral Discipline

“Whereas some recluses and brahmins, while living on food offered by the faithful, continually cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—he abstains from damaging seed and plant life. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored-up goods, such as stored-up food, drinks, garments, vehicles, bedding, scents, and comestibles—he abstains from the use of stored-up goods. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as:

shows featuring dancing, singing, or instrumental music;
theatrical performances;
narrations of legends
music played by hand-clapping, cymbals, and drums;
picture houses;
acrobatic performances;
combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails;
stick-fights, boxing, and wrestling;
sham-fights, roll-calls, battle-arrays, and regimental reviews—

he abstains from attending such unsuitable shows. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, indulge in the following games and recreations:

aṭṭhapada (a game played on an eight-row chessboard);
dasapada (a game played on a ten-row chessboard);
ākāsa (played by imagining a board in the air);
parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines);
santika (“spillikins,” assembling the pieces in a pile, removing and returning them without disturbing the pile);
khalika (dice games);
ghaṭika (hitting a short stick with a long stick);
salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.);
akkha (ball games);
paṅgacīra (blowing through toy pipes made of leaves);
vaṅkaka (ploughing with miniature ploughs);
mokkhacika (turning somersaults);
ciṅgulika (playing with paper windmills);
pattāḷaka (playing with toy measures);
rathaka (playing with toy chariots);
dhanuka (playing with toy bows);
akkharika (guessing at letters written in the air or on one’s back);
manesika (guessing others’ thoughts);
yathāvajja (games involving mimicry of deformities)—

he abstains from such games that are a basis for negligence. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as:

spacious couches;
thrones with animal figures carved on the supports;
long-haired coverlets;
multi-colored patchwork coverlets;
white woollen coverlets
woollen coverlets embroidered with flowers;
quilts stuffed with cotton;
woollen coverlets embroidered with animal figures;
woollen coverlets with hair on both sides or on one side;
bedspreads embroidered with gems;
silk coverlets;
dance-hall carpets;
elephant, horse, or chariot rugs;
rugs of antelope-skins;
choice spreads made of kadali-deer hides;
spreads with red awnings overhead;
couches with red cushions for head and feet—

he abstains from the use of such high and luxurious beds and seats. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following:

rubbing scented powders into the body
massaging with oils
bathing in perfumed water
kneading the limbs
mirrors
ointments
garlands
scents
unguents
face-powders
make-up
bracelets
head-bands
decorated walking sticks
ornamented medicine-tubes
rapiers
sunshades
embroidered sandals
turbans
diadems
yaktail whisks
and long-fringed white robes—

he abstains from the use of such devices for embellishment and beautification. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as:

talk about kings, thieves, and ministers of state
talk about armies, dangers, and wars
talk about food, drink, garments, and lodgings;
talk about garlands and scents;
talk about relations, vehicles, villages, towns, cities, and countries;
talk about women and talk about heroes;
street talk and talk by the well;
talk about those departed in days gone by;
rambling chit-chat;
speculations about the world and about the sea;
talk about gain and loss—

he abstains from such frivolous chatter. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another):

‘You don’t understand this doctrine and discipline. It is I who understand this doctrine and discipline.’

‘How can you understand this doctrine and discipline?’

‘You’re practising the wrong way. I’m practicing the right way.’

‘I’m being consistent. You’re inconsistent.’

‘What should have been said first you said last, what should have been said last you said first.’

‘What you took so long to think out has been confuted.’

‘Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can’—

he abstains from such wrangling argumentation. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): ‘Go here, go there, take this, bring that from there’—he abstains from running such messages and errands. This too pertains to his moral discipline.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain, he abstains from such kinds of scheming and talking. This too pertains to his moral discipline.

The Large Section on Moral Discipline

“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:

prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet, etc.;
divining by means of omens and signs;
making auguries on the basis of thunderbolts and celestial portents;
interpreting ominous dreams;
telling fortunes from marks on the body;
making auguries from the marks on cloth gnawed by mice;
offering fire oblations;
offering oblations from a ladle;
offering oblations of husks, rice powder, rice grains, ghee and oil to the gods;
offering oblations from the mouth;
offering blood-sacrifices to the gods;
making predictions based on the fingertips;
determining whether the site for a proposed house or garden is propitious or not;
making predictions for officers of state;
laying demons in a cemetery;
laying ghosts;
knowledge of charms to be pronounced by one living in an earthen house;
snake charming;
the poison craft, scorpion craft, rat craft, bird craft, crow craft;
foretelling the number of years that a man has to live;
reciting charms to give protection from arrows;
reciting charms to understand the language of animals—