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is endowed with the thirty-two marks of a Great Man. …pe… Indeed, friends, the recluse Gotama speaks words of welcome, is amiable, is cheerful, is without a frown, has an open countenance, is a first speaker. …pe… Indeed, friends, the recluse Gotama by the four assemblies is honored, respected, esteemed, revered, venerated. …pe… Indeed, friends, in the recluse Gotama many gods and humans are deeply devoted. …pe… Indeed, friends, the recluse Gotama, in whatever village or town he resides, in that village or town, non-humans do not harm humans. …pe… Indeed, friends, the recluse Gotama is a leader of a community, a leader of a group, a teacher of a group, and is declared the foremost among those who hold various views. For indeed, friends, in whatever way fame arises for these other recluses and brahmins, not in that way has fame arisen for the recluse Gotama. But rather, by unsurpassed accomplishment in knowledge and conduct, has fame arisen for the recluse Gotama. …pe… Indeed, friends, concerning the recluse Gotama, King Seniya Bimbisāra of Magadha, with his son, with his wife, with his retinue, with his ministers, has gone for refuge with his life. …pe… Indeed, friends, concerning the recluse Gotama, King Pasenadi of Kosala, with his son, with his wife, with his retinue, with his ministers, has gone for refuge with his life. …pe… Indeed, friends, concerning the recluse Gotama, the brahmin Pokkharasāti, with his son, with his wife, with his retinue, with his ministers, has gone for refuge with his life. …pe… Indeed, friends, the recluse Gotama by King Seniya Bimbisāra of Magadha is honored, respected, esteemed, revered, venerated. …pe… Indeed, friends, the recluse Gotama by King Pasenadi of Kosala is honored, respected, esteemed, revered, venerated. …pe… Indeed, friends, the recluse Gotama by the brahmin… by the brahmin Pokkharasāti, honored, respected, esteemed, revered, venerated… (and so on). “Indeed, good sirs, the ascetic Gotama has arrived in Campā, and is dwelling in Campā on the bank of the Gaggarā lotus pond. And indeed, good sirs, whatever ascetics or brahmins come to our village territory, they are our guests. And guests, indeed, should be honored, respected, esteemed, revered, venerated by us. Since, good sirs, the ascetic Gotama has arrived in Campā and is dwelling in Campā on the bank of the Gaggarā lotus pond, the ascetic Gotama is our guest; and a guest, indeed, should be honored, respected, esteemed, revered, venerated by us. For this reason, that venerable Gotama is not fit to come for our audience. Rather, we ourselves are fit to go for the audience of that venerable Gotama. So much, good sirs, of the praise of that venerable Gotama do I learn; but that venerable Gotama is not praised only so much. For that venerable Gotama is of immeasurable praise.” 305. When this was said, those brahmins said to the brahmin Soṇadaṇḍa: “As venerable Soṇadaṇḍa speaks of the praise of the ascetic Gotama, even if that venerable Gotama were dwelling a hundred leagues away, it would be enough for a faithful young man to go for an audience, even with a basket on his back.” “Then, good sirs, let all of us go for an audience with the ascetic Gotama.” Soṇadaṇḍa’s Reflection 306. Then the brahmin Soṇadaṇḍa, together with a large company of brahmins, approached the Gaggarā lotus pond. Then, as the brahmin Soṇadaṇḍa was in the vicinity of the grove, this reflection arose in his mind: “If I were to ask the ascetic Gotama a question; and if the ascetic Gotama were to say to me: ‘This question, brahmin, should not be asked in this way; this, brahmin, is how the question should be asked,’ then this assembly would despise me: ‘Soṇadaṇḍa the brahmin is foolish…” a fool, incompetent, could not properly question the ascetic Gotama. If this assembly were to despise me, my reputation would decline. And if my reputation were to decline, my wealth would also decline. For our wealth is gained through reputation. But if the ascetic Gotama were to question me, and I could not satisfy his mind with my answer to the question; and if the ascetic Gotama were to say to me, ‘This question, brahmin, should not be answered thus; this question, brahmin, should be answered thus’; then this assembly would despise me, saying: ‘Foolish is the brahmin Sonadaṇḍa, incompetent, he could not satisfy the mind of the ascetic Gotama with his answer to the question.’ If this assembly were to despise me, my reputation would decline. And if my reputation were to decline, my wealth would also decline. For our wealth is gained through reputation. But if I, having come so close, were to turn back without seeing the ascetic Gotama, then this assembly would despise me, saying: ‘Foolish is the brahmin Sonadaṇḍa, incompetent, arrogant and fearful, he dares not approach the ascetic Gotama for an audience. How could he, having come so close, turn back without seeing the ascetic Gotama?’ If this assembly were to despise me, my reputation would decline. And if my reputation were to decline, my wealth would also decline, for our wealth is gained through reputation. 307. Then the brahmin Sonadaṇḍa approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and memorable talk, he sat down to one side. Some of the brahmin householders from Campā also, having saluted the Blessed One, sat down to one side; some exchanged greetings with the Blessed One; having exchanged courteous and memorable talk, they sat down to one side; some, having raised their joined hands towards the Blessed One, sat down to one side; sat down; some, having announced their name and clan, sat down to one side; some, having become silent, sat down to one side. 308. There, it is said, the brahmin Sonadaṇḍa sat, pondering much on this very matter: “If I were to ask the ascetic Gotama a question; and if the ascetic Gotama were to say to me: ‘This question, brahmin, should not be asked thus, this question, brahmin, should be asked thus,’ then this assembly would scorn me: ‘Foolish is the brahmin Sonadaṇḍa, unskilled, he could not ask the ascetic Gotama a question properly.’ And if this assembly were to scorn me, my reputation would also decline. And if one’s reputation declines, one’s possessions would also decline. For our possessions are obtained through reputation. And if the ascetic Gotama were to ask me a question, and I could not satisfy his mind with the answer to that question; and if the ascetic Gotama were to say to me: ‘This question, brahmin, should not be answered thus, this question, brahmin, should be answered thus,’ then this assembly would scorn me: ‘Foolish is the brahmin Sonadaṇḍa, unskilled, he could not satisfy the ascetic Gotama’s mind with the answer to the question.’ And if this assembly were to scorn me, my reputation would also decline. And if one’s reputation declines, one’s possessions would also decline. For our possessions are obtained through reputation. Oh, if only the ascetic Gotama would ask me a question about my own brahminical three-fold knowledge, surely I would satisfy his mind with the answer to the question.” The Brahmin's Declaration 309. Then the Blessed One, having understood the mental reflection of the brahmin Sonadaṇḍa with His own mind, thought: “This brahmin Sonadaṇḍa is distressed in his own mind. What if I were to ask the brahmin Sonadaṇḍa a question about his own brahminical three-fold knowledge?” Then the Blessed One said to the brahmin Sonadaṇḍa: “By how many factors, brahmin, do brahmins declare a brahmin, and saying ‘I am a brahmin’ would he speak rightly, and not fall into falsehood?” 310. Then it occurred to the brahmin Sonadaṇḍa: “What we wished for, what we longed for, what we intended, what we desired— ‘Oh, if only the ascetic Gotama would ask me a question about my own brahminical three-knowledge, surely I would please his mind by answering the question’— about that the ascetic Gotama asks me a question about my own brahminical three-knowledge. Surely I will please his mind by answering the question.” 311. Then the brahmin Sonadaṇḍa, straightening his body, surveying the assembly, said to the Blessed One: “By five factors, good Gotama, do brahmins declare a brahmin, and saying ‘I am a brahmin’ would he speak rightly, and not fall into falsehood. Which five? Here, good Gotama, a brahmin is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unreproached, unblamed in terms of birth; he is a reciter, a mantra-holder, one who has mastered the three Vedas, with their vocabularies and rituals, with their phonology and etymology, with history as the fifth, a master of words, a grammarian, flawless in the worldly lore and the marks of a great man; he is handsome, good to look at, pleasing, endowed with supreme beauty of complexion, with the color of Brahmā, with the radiance of Brahmā, with no mean appearance; he is virtuous, endowed with the virtue of the elders, with the virtue of the elders; and he is wise, intelligent, first or second among those who hold the rope of wisdom. By these five factors, good Gotama, do brahmins declare a brahmin, and saying ‘I am a brahmin’ would he speak rightly, and not fall into falsehood.” “Among these five factors, brahmin, is it possible to set aside one factor, brahmins declare a brahmin endowed with four qualities; and saying ‘I am a brahmin’ he would speak rightly, and would not fall into false speech? It is possible, good Gotama. Indeed, good Gotama, let us set aside the appearance of these five qualities. What will appearance do? For, good Gotama, when a brahmin is well-born on both sides, from mother and from father, with pure lineage up to the seventh generation of ancestors, unreproached, unblamed in respect of birth; and is a reciter, a mantra-holder, one who has mastered the three Vedas, with their vocabularies and rituals, their phonology and etymology,