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and as the fifth, the histories, a master of words, a grammarian, unblemished in the lore of the world and the marks of a great man; and is virtuous, of mature virtue, endowed with mature virtue; and is wise, intelligent, first or second among those who grasp the ladle. Indeed, good Gotama, brahmins declare a brahmin endowed with these four qualities; and saying ‘I am a brahmin’ he would speak rightly, and would not fall into false speech. But, brahmin, is it possible, setting aside one quality from these four qualities, for brahmins to declare a brahmin endowed with three 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 mantras of these four qualities. What will mantras 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 virtuous, of mature virtue, endowed with mature virtue; and is wise, intelligent, first or second among those who grasp the ladle. Indeed, good Gotama, brahmins declare a brahmin endowed with these three qualities; and saying ‘I am a brahmin’ he would speak rightly, and would not fall into false speech. But, brahmin, of these three qualities Is it possible for Brahmins to declare a Brahmin as possessing two of these qualities, setting aside one, and for him to say, 'I am a Brahmin,' and speak correctly, without falling into falsehood?" "It is possible, good Gotama. Indeed, good Gotama, let us set aside birth among these three qualities. What will birth accomplish? When, good Gotama, a Brahmin is virtuous, endowed with mature virtue, and is wise and intelligent, first or second among those who grasp the good. It is with these two qualities, good Gotama, that Brahmins declare a Brahmin, and he, saying 'I am a Brahmin,' speaks correctly, without falling into falsehood." 313. When this was said, those Brahmins said to the Brahmin Sonadaṇḍa: "May Master Sonadaṇḍa not speak thus, may Master Sonadaṇḍa not speak thus. Master Sonadaṇḍa is indeed disparaging complexion, disparaging mantras, disparaging birth entirely. Master Sonadaṇḍa is completely taking the side of the ascetic Gotama." 314. Then the Blessed One said to those Brahmins: "If it is thus for you Brahmins: 'The Brahmin Sonadaṇḍa is of little learning, the Brahmin Sonadaṇḍa is of unskillful speech, the Brahmin Sonadaṇḍa is unwise, and the Brahmin Sonadaṇḍa is unable to debate with the ascetic Gotama on this matter,' then let the Brahmin Sonadaṇḍa stand aside, and you debate with me on this matter. But if it is thus for you Brahmins: 'The Brahmin Sonadaṇḍa is of much learning, the Brahmin Sonadaṇḍa is of skillful speech, the Brahmin Sonadaṇḍa is wise, and the Brahmin Sonadaṇḍa is able to debate with the ascetic Gotama on this matter,' then you stand aside, and let the Brahmin Sonadaṇḍa debate with me." 315. When this was said, the Brahmin Sonadaṇḍa said to the Blessed One: "Let Master Gotama stand aside, let Master G Gotama, I myself will answer them according to the Dhamma.” Then the brahmin Sonadaṇḍa said to those brahmins: “Sirs, do not speak thus, sirs, do not speak thus: ‘The venerable Sonadaṇḍa is certainly disparaging beauty, disparaging mantras, disparaging birth outright. The venerable Sonadaṇḍa is siding with the recluse Gotama.’ Sirs, I do not disparage beauty, or mantras, or birth.” 316. Now at that time, the brahmin Sonadaṇḍa’s nephew, a young man named Aṅgaka, was seated in that assembly. Then the brahmin Sonadaṇḍa said to those brahmins: “Sirs, do you see this young man Aṅgaka, our nephew?” “Yes, sir.” “Sirs, the young man Aṅgaka is handsome, good-looking, charming, endowed with supreme beauty of complexion, with the complexion of Brahmā, with the radiance of Brahmā, not of mean appearance, there is no one in this assembly equal to him in beauty, except for the recluse Gotama. The young man Aṅgaka is a reciter, a mantra-holder, master of the three Vedas, with their vocabularies and rituals, their phonology and etymology, and as a fifth, their histories, skilled in words and grammar, unblemished in the lore of the world and the marks of a great man. I am his teacher of mantras. The young man Aṅgaka is well-born on both sides, pure in lineage from mother and father, up to the seventh generation of grandfathers, unreproached, unblamed on the score of birth. I know his parents. If the young man Aṅgaka were to kill a living being, were to take what is not given, were to go with another’s wife, were to speak falsehood, were to drink intoxicants— then, sirs, what would beauty do? What would mantras do? What would birth do? When, sirs, a brahmin is virtuous, endowed with mature virtue, and is wise, intelligent, first or second among those who take up the string. Brahmins recognize a brahmin endowed with these two qualities, sirs— they call; and saying ‘I am a brahmin’ he should speak rightly, and not fall into false speech.’’ Discourse on Virtue and Wisdom 317. ‘‘But, brahmin, of these two factors, is it possible, having set aside one factor, for a brahmin endowed with one factor to declare himself a brahmin; and saying ‘I am a brahmin’ to speak rightly, and not fall into false speech?’’ ‘‘No, indeed, Venerable Gotama. For, Venerable Gotama, wisdom is purified by virtue; virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous has wisdom; the wise has virtue. Virtue and wisdom are declared supreme in the world. Just as, Venerable Gotama, one hand washes the other, or one foot washes the other; even so, Venerable Gotama, wisdom is purified by virtue, virtue is purified by wisdom. Where there is virtue, there is wisdom; where there is wisdom, there is virtue. The virtuous has wisdom; the wise has virtue. Virtue and wisdom are declared supreme in the world.’’ ‘‘It is so, brahmin, it is so, brahmin. For, brahmin, wisdom is purified by virtue, virtue is purified by wisdom. Where there is virtue, there is wisdom, where there is wisdom, there is virtue. The virtuous has wisdom, the wise has virtue. Virtue and wisdom are declared supreme in the world. Just as, brahmin, one hand washes the other, or one foot washes the other; even so, brahmin, wisdom is purified by virtue, virtue is purified by wisdom. Where there is virtue, there is wisdom, where there is wisdom, there is virtue. The virtuous has wisdom, the wise has virtue. Virtue and wisdom are declared supreme in the world. 318. ‘‘But what, brahmin, is that virtue? And what is that wisdom?’’ ‘‘This is as far as we go, Venerable Gotama, in this matter. It would be good if Venerable Gotama himself would clarify the meaning of this statement.’’ ‘‘Then, brahmin, listen; pay close attention; I will speak.’’ ‘‘Yes, venerable sir,’’ he replied. Soṇadaṇḍa the brahmin assented to the Blessed One. The Blessed One said this: “Here, brahmin, a Tathāgata arises in the world, an Arahant, a Fully Self-Awakened One… (as elaborated in paragraphs 190-212). Thus, brahmin, a bhikkhu is endowed with virtue. This, brahmin, is that virtue… He enters and dwells in the first jhāna… He enters and dwells in the second jhāna… He enters and dwells in the third jhāna… He enters and dwells in the fourth jhāna… He directs and inclines his mind to knowledge and vision. This is his wisdom… He understands: ‘There is no further state of being for me.’ This is his wisdom. This, brahmin, is that wisdom.” Soṇadaṇḍa’s declaration as a lay follower 319. When this was said, Soṇadaṇḍa the brahmin said to the Blessed One: “Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness, so that those with eyes might see forms; even so, has the Dhamma been made clear by the good Gotama in many ways. I go for refuge to the good Gotama, to the Dhamma, and to the Sangha of bhikkhus. May the good Gotama remember me as a lay follower who has gone for refuge from this day forth, as long as life lasts. And may the good Gotama consent to accept a meal from me tomorrow, together with the Sangha of bhikkhus.” The Blessed One consented by his silence. 320. Then Soṇadaṇḍa the brahmin, knowing the Blessed One’s consent, rose from his seat, saluted the Blessed One, and keeping him on his right, departed. Then Soṇadaṇḍa the brahmin, when that night had passed, had excellent hard and soft food prepared in his own dwelling, and had the time announced to the Blessed One: “It is time, good Gotama, the meal is ready.” Then the Blessed One, in the forenoon, having put on his lower robe, and taking his bowl and outer robe, went with the Sangha of bhikkhus to where Soṇadaṇḍa the brahmin was. went to his dwelling. Having approached, he sat down on the seat prepared. Then the brahmin Sonadaṇḍa personally satisfied and served the assembly of monks headed by the Buddha with choice hard and soft food. 321. Then the brahmin Sonadaṇḍa, when the Blessed One had finished eating, and had removed his hand from the bowl, took a certain low seat and sat down to one side. Seated to one side, the brahmin Sonadaṇḍa said this to the Blessed One: "If I, good Gotama, while in an assembly, were to rise from my seat and salute Master Gotama, that assembly would despise me. If that assembly were to despise me, my reputation would decline. If my reputation were to decline, my wealth would also decline. For our wealth is gained through reputation. If I, good Gotama, while in an assembly, were to raise my hands in salutation, may Master Gotama consider that as my rising from my seat. If I, good Gotama, while in an assembly, were to remove my turban, may Master Gotama consider that as my salutation with my head. If I, good Gotama, while on a journey,