Dighanikaya 1: 1. Brahmajālasuttavaṇṇanā

Explanation of the Talk on the Wanderers

While this First Great Council was proceeding, at the conclusion of the compilation of the Vinaya, Venerable Mahākassapa, inquiring about the Brahmajāla—the first discourse of the first collection in the Basket of Discourses—said: ‘Where, friend Ānanda, was the Brahmajāla spoken?’ and so on. At the conclusion of these words, declaring everywhere it was spoken and on what account it was spoken, Venerable Ānanda spoke [the words] beginning with ‘Thus have I heard.’ Therefore it was said: ‘Even for the Brahmajāla, the opening is the introductory narrative beginning with “Thus have I heard,” spoken by Venerable Ānanda at the time of the First Great Council.’

Therein, ‘thus’ (evaṃ) is an indeclinable word. [Words] such as ‘by me’ (me) are nouns. In ‘has entered upon’ (paṭipanno hoti), ‘paṭi-’ is a prefix, and ‘hoti’ is a verb. In this way, first of all, the grammatical division of words should be understood.

As to meaning, however, the word evaṃ has manifold divisions of meaning, such as simile, instruction, gladdening, blame, acceptance of a statement, manner, illustration, and ascertainment. For indeed, in such passages as: ‘Thus by a mortal being born, much good should be done’ (Dhp 53), it occurs in the sense of a simile. In such passages as: ‘Thus you should step forward, thus you should step back’ (AN 4.122), [it is used] in [the sense of] instruction. In such passages as: ‘So it is, Blessed One; so it is, Well-Farer’ (AN 3.66), in gladdening. In such passages as: ‘Just so, however, does this outcaste woman speak praise of that shaven ascetic in every place’ (SN 1.187), in blame. In such passages as: ‘“Yes, venerable sir,” those monks replied to the Blessed One’ (MN 1.1), in acceptance of a statement. In such passages as: ‘Thus indeed, venerable sir, do I understand the Dhamma taught by the Blessed One’ (MN 1.398), in [the sense of] manner. In such passages as: ‘Come, young man, approach the ascetic Ānanda… and ask in my name whether the ascetic Ānanda is free from illness, free from disease, light in body, strong, and living in comfort: “The young man Subha, son of Todeyya, asks whether Master Ānanda is free from illness… and living in comfort.” And speak thus: “It would be good indeed if Master Ānanda would approach the dwelling of the young man Subha, son of Todeyya, out of compassion”’ (DN 1.445), in illustration. In such passages as: ‘What do you think, Kālāmās, are these things wholesome or unwholesome? Unwholesome, venerable sir. Blameworthy or blameless? Blameworthy, venerable sir. Censured by the wise or praised by the wise? Censured by the wise, venerable sir. Undertaken and observed, do they lead to harm and suffering, or not? How does it seem to you here? Undertaken, venerable sir, and observed, they lead to harm and suffering; so it seems to us here’ (AN 3.66), in ascertainment. Here, this [word evaṃ] should be seen in the senses of manner, illustration, and ascertainment.

Therein, by the word evaṃ in the sense of manner, he clarifies this meaning: Who is capable of knowing in all its aspects the word of that Blessed One, which is skilled in various methods, arises from manifold dispositions, is endowed with meaning and phrasing, has diverse wonders, is profound in the Dhamma, the meaning, the teaching, and penetration, and reaches the ear of all beings according to their respective languages? Generating a desire to listen with all one’s might, [he indicates]: ‘Thus have I heard—it was heard by me too in one manner.’

In the sense of illustration, releasing himself [from authorship]: ‘I am not self-awakened; this was not directly realized by me’—with ‘Thus have I heard’ and ‘It was thus heard by me too,’ he illustrates the entire discourse that is now to be spoken.

In the sense of ascertainment: ‘This is the foremost, monks, of my disciple monks who are learned, namely Ānanda; of those who have good retention, who are mindful, who are resolute, who are attendants, namely Ānanda’ (AN 1.223); and as praised by the General of the Dhamma: ‘Venerable Ānanda is skilled in meaning, skilled in the Dhamma, skilled in phrasing, skilled in linguistic analysis, and skilled in sequence’ (AN 5.169)—showing his power of retention in accordance with that praise, he generates in beings a desire to listen: ‘“Thus have I heard,” and that, moreover, neither deficient nor redundant in meaning or phrasing; just so, not otherwise, should it be regarded.’

The word me is seen in three senses. For indeed, in such passages as: ‘Food chanted over with verses is not to be eaten by me’ (Sn 81), its meaning is ‘by me’ (mayā). In such passages as: ‘It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief’ (SN 4.88), its meaning is ‘to me’ (mayhaṃ). In such passages as: ‘Be heirs to my Dhamma, monks’ (MN 1.29), its meaning is ‘my’ (mama). Here, however, it is fitting in the two meanings: ‘heard by me’ and ‘my hearing.’

Regarding sutaṃ: this word suta, with or without a prefix, has a distinction of diverse meanings such as going, renowned, wet, accumulated, devotion, to be cognized by the ear, known following the ear-door, and so forth. For in such passages as "senāya pasuto" ("marching with an army"), its meaning is going. In such passages as "sutadhammassa passato" ("for one who sees the renowned Dhamma"), its meaning is renowned. In such passages as "avassutā avassutassa" ("she who is wet with lust to him who is wet with lust"), its meaning is wet. In such passages as "tumhehi puññaṃ pasutaṃ anappakaṃ" ("much merit has been accumulated by you"), its meaning is accumulated. In such passages as "ye jhānapasutā dhīrā" ("the wise who are devoted to absorption"), its meaning is devoted to absorption. In such passages as "diṭṭhaṃ sutaṃ mutaṃ" ("seen, heard, sensed"), its meaning is to be cognized by the ear. In such passages as "sutadharo sutasannicayo" ("bearer of what was heard, accumulator of what was heard"), its meaning is bearer of what was known following the ear-door. Here, however, its meaning is either "it was retained following the ear-door" or "the retention following the ear-door." For when the word me has the meaning of "by me," then "evaṃ mayā sutaṃ" applies as "retained by me following the ear-door." When it has the meaning of "mine," then "evaṃ mama sutaṃ" applies as "this is my retention following the ear-door."

Thus among these three words: evaṃ is an indication of the function of consciousness such as ear-consciousness; me is an indication of the person endowed with the aforesaid consciousness; sutaṃ is an indication of apprehension that is not deficient, not excessive, and not contrary, through the rejection of non-hearing. Likewise, evaṃ reveals that cognitive process, which occurred following the ear-door, occurring in various ways regarding the object; me reveals oneself; sutaṃ reveals the Dhamma. For this is the summary here: "Through a cognitive process occurring in various ways regarding the object, nothing else was done by me; but this was done: this Dhamma was heard."

Likewise, evaṃ reveals the Dhamma that is to be pointed out; me reveals the person; sutaṃ reveals the person's function. This is what is meant: "The discourse that I will point out was heard by me in this way."

Likewise, evaṃ is the indication of the various modes of that mental continuum through whose occurrence in various modes there is apprehension of diverse meanings and expressions. For this evaṃ is a concept of mode. Me is an indication of the agent. Sutaṃ is an indication of the domain. To this extent, the agent endowed with that mental continuum occurring in various modes has completed the determination of the apprehension of the domain.

Alternatively, evaṃ is an indication of the person's function; sutaṃ is an indication of the function of consciousness; me is an indication of the person endowed with both functions. And this is the summary here: "By me, a person endowed with the consciousness whose function is hearing, who has obtained the conventional designation of the function of hearing on account of that consciousness, [it was] heard."

Therein, both evaṃ and me are concepts of the non-existent in terms of the actual and ultimate sense. For what is there here in the ultimate sense that could receive the designation evaṃ or me? Sutaṃ is a concept of the existent. For that which was apprehended here by the ear is existent in the ultimate sense. Likewise, both evaṃ and me are derived concepts, because they are to be spoken in dependence on this or that. Sutaṃ is a comparative concept, because it is to be spoken in comparison to the seen and so forth. And here, by the word evaṃ, he illustrates non-delusion. For one who is deluded is not capable of penetrating in various ways. By the word sutaṃ, he illustrates non-forgetfulness of what was heard. For one who has forgotten what was heard does not acknowledge, after an interval of time, "It was heard by me." Thus, through non-delusion comes the perfection of wisdom, but through non-forgetfulness comes the perfection of mindfulness. Therein, through mindfulness preceded by wisdom there is capability in retaining the expressions, while through wisdom preceded by mindfulness there is capability in penetrating the meaning. And through the conjunction of capability in both, because he is capable of safeguarding the treasury of the Dhamma endowed with meaning and expression, his status as treasurer of the Dhamma is established.

Another method: by the word evaṃ he illustrates proper attention; for one who does not pay proper attention has no penetration in various ways. By the word sutaṃ he illustrates non-distraction, because a distracted mind has no hearing. For a person with a distracted mind, even when spoken to with all perfection, says: "I did not hear; speak again." And here, through proper attention, he establishes the proper directing of oneself and having made merit in the past, because for one whose self is not properly directed or who has not made merit in the past, that does not exist. Through non-distraction, he establishes the hearing of the True Dhamma and reliance on good persons; for a distracted mind cannot hear, nor is there hearing for one who does not rely on good persons.

Another method: since it was said that evaṃ is an indication of the various modes of that mental continuum through whose occurrence in various modes there is apprehension of diverse meanings and expressions, and such an auspicious mode does not belong to one whose self is not properly directed or who has not made merit in the past, therefore, by this auspicious mode evaṃ he illustrates the perfection of the latter two of his four wheels of blessing. By sutaṃ, through the application of hearing, [he illustrates] the perfection of the former two wheels. For one residing in an unsuitable locality or lacking reliance on good persons does not have hearing. Thus, through the establishment of the latter two wheels, his purity of inclination is established; through the establishment of the former two wheels, his purity of application. And through that purity of inclination, his proficiency in attainment is established; through purity of application, his proficiency in the transmitted scriptures is established. Thus, the speech of one whose application and inclination are purified, and who is endowed with the transmitted scriptures and attainment—like the dawn before the rising of the sun and like proper attention before a wholesome deed—is worthy of being the precursor to the words of the Blessed One; establishing the origin story in its proper place, he spoke the words beginning with "Thus have I heard."

Another method: by this word ‘thus’, which illustrates manifold penetration, he indicates the presence of his own attainment of the analytical knowledge of meaning and the analytical knowledge of perspicuity. By this word ‘heard’, which illustrates the penetration of the varieties of what is to be heard, [he indicates] the presence of his attainment of the analytical knowledge of dhammas and the analytical knowledge of language. And uttering this word ‘thus’, which illustrates proper attention, he indicates: ‘These dhammas were examined by my mind, well penetrated by view.’ Uttering this word ‘heard’, which illustrates application to hearing, he indicates: ‘Many dhammas were heard by me, retained, mastered by speech.’ By both of them, illustrating the complete perfection of meaning and phrasing, he generates respect for hearing. For one who does not listen with respect to the Dhamma, which is complete in meaning and phrasing, is excluded from great welfare; therefore, having generated respect, this Dhamma should be listened to attentively.

Now, by this whole statement, ‘Thus have I heard’, the Venerable Ānanda, not claiming the Dhamma proclaimed by the Tathāgata as his own, transcends the stage of the untrue man. Acknowledging discipleship, he enters the stage of the true man. In that way, he raises his mind from unrighteous doctrine and establishes his mind in the True Dhamma. Indicating: ‘This was merely heard by me; it is the word of that very Blessed One’, he frees himself, points to the Teacher, delivers the word of the Conqueror, and establishes the guideline of the Dhamma.

Furthermore, by ‘Thus have I heard’, not claiming that it was produced by himself, opening up the preceding statement [he says]: ‘This was received face to face by me, the word of that Blessed One, confident in the four confidences, endowed with the ten powers, standing in the place of the bull, uttering the lion’s roar, supreme among all beings, lord of the Dhamma, king of the Dhamma, sovereign of the Dhamma, island of the Dhamma, refuge of the Dhamma, wheel-turning monarch of the excellent True Dhamma, the fully awakened Buddha; no doubt or uncertainty should be had here regarding meaning or doctrine, word or phrasing.’ Thus he destroys the lack of faith among all devas and humans and arouses their attainment of faith. Hence it is said:

‘Destroying lack of faith, increasing faith in the Dispensation,
Thus saying “Thus have I heard”, the disciple of Gotama.’

‘At one’ is an indication delimiting number. ‘Occasion’ is an indication of what is delimited. ‘At one occasion’ is an indefinite designation. There, the word ‘occasion’ (samaya):

‘Is seen in the sense of concurrence, opportune moment, time,
Congregation, condition, view,
Acquisition, abandoning,
And in the sense of penetration.’

For in passages such as: ‘Perhaps tomorrow too we might approach depending on the time and occasion’, its meaning is concurrence. In passages such as: ‘Monks, there is just one opportune moment and occasion for living the spiritual life’, [it is] opportune moment. In passages such as: ‘The hot occasion, the sweltering occasion’, [it is] time. In passages such as: ‘A great congregation in the forest’, [it is] congregation. In passages such as: ‘Even the condition, Bhaddāli, was not penetrated by you: “The Blessed One is dwelling in Sāvatthī; the Blessed One too will know me: ‘The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s Dispensation.’ ” Even this condition, Bhaddāli, was not penetrated by you’, [it is] condition. In passages such as: ‘Now at that time Uggahamāna, the wanderer, son of Samaṇamuṇḍikā, was residing in Mallikā’s single-halled park with Tinduka trees where views are debated’, [it is] view.

‘The welfare belonging to the present life and the welfare belonging to the next life;
By obtaining the welfare, the resolute one is called wise.’

In such [passages, it is] acquisition. In passages such as: ‘Through the complete abandoning of conceit, he made an end of suffering’, [it is] abandoning. In passages such as: ‘Suffering has the sense of oppressing, the sense of being conditioned, the sense of burning, the sense of transformation, the sense of penetration’, [it is] penetration. Here, however, its meaning is time. Thereby, among occasions that are divisions of time, such as years, seasons, months, fortnights, nights, days, mornings, mid-days, evenings, first watch, middle watch, last watch, moments, and so forth, he indicates ‘at one occasion’.

Therein, although whatever discourse was spoken in whichever year, season, month, fortnight, part of the night, or part of the day among these occasions of years and so forth, all that was well known and well determined by the Elder through wisdom; yet, because when it is said: ‘Thus have I heard, in such-and-such a year, in such-and-such a season, in such-and-such a month, in such-and-such a fortnight, in such-and-such a part of the night, or in such-and-such a part of the day’, it is not possible to easily remember, recite, or have it recited, and much would have to be said, therefore, having summed up that meaning in just one phrase, he said ‘at one occasion’. Or else, those occasions of the Blessed One such as the occasion of entering the womb, the occasion of birth, the occasion of spiritual urgency, the occasion of the great renunciation, the occasion of practicing austerities, the occasion of victory over Māra, the occasion of full awakening, the occasion of pleasant abiding in the present life, the occasion of teaching, the occasion of final passing, and so forth, are exceedingly well known among devas and humans as manifold divisions of time. Among those occasions, he indicates ‘at one occasion’ known as the occasion of teaching. And among the occasions of the function of knowledge and the function of compassion, that which is the occasion of the function of compassion; among the occasions of practice for one’s own welfare and practice for the welfare of others, that which is the occasion of practice for the welfare of others; among the occasions of the two duties for those who have gathered, that which is the occasion of Dhamma talk; and among teaching and practice, that which is the occasion of teaching—with reference to a certain occasion even among those occasions, he said ‘at one occasion’.

Why here, instead of making an exposition with the locative case as in the Abhidhamma—‘at a time when belonging to the sense sphere’—and in other discourse passages—‘At a time, monks, when a monk quite secluded from sensual pleasures’—or with the instrumental case as in the Vinaya—‘At that time, the awakened Blessed One’—is an exposition made with the accusative case as ‘at one time’ (ekaṃ samayaṃ)? Because the meaning occurs there in that way, and here in another way. For there, in the Abhidhamma and in other discourse passages, the locative sense (adhikaraṇa) and the sense of an action characterizing another action (bhāvalakkhaṇa) occur. For the locative is the temporal sense, and ‘time’ has the meaning of an assembly; and by the occurrence of time, reckoned as the moment, conjunction, and cause of the dhammas such as contact mentioned in each passage, their occurrence is characterized; therefore, to indicate that meaning, the exposition there is made with the locative case.

And in the Vinaya, the sense of reason and the instrumental sense occur. For that time of laying down a training rule was difficult to know even for Sāriputta and others; through that time acting as the reason and acting as the instrument, the Blessed One, laying down the training rules and awaiting the reason for laying down a training rule, dwelt in various places; therefore, to indicate that meaning, the exposition there was made with the instrumental case.

Here, however, and in others of this kind, the sense of continuous connection (accantasaṃyoga) occurs. For whatever time the Blessed One taught this or another discourse, throughout that whole time he dwelt in the dwelling of compassion; therefore, to indicate that meaning, the exposition here was made with the accusative case.

Hence this is said:

‘With regard to this or that meaning,
Elsewhere time is stated with the locative and the instrumental;
Here it is [stated] with the accusative.’

The ancients, however, explain: ‘“At that time,” or “by that time,” or “at one time”—this is merely a difference of expression; everywhere the meaning is indeed the locative.’ Therefore, even when it is said ‘at one time’ (ekaṃ samayaṃ), the meaning should be understood as ‘at one time’ (ekasmiṃ samaye).

‘Blessed One’ (bhagavā) means venerable (garu). For in the world they call a venerable person ‘bhagavā’. And he, on account of his distinction in all virtues, is venerable to all beings; therefore he should be understood as ‘Bhagavā’. It was also said by the ancients:

‘“Bhagavā” is the best word; “Bhagavā” is the supreme word;
Venerable and endowed with reverence, therefore is he called “Bhagavā”.’

Moreover:

‘Fortunate, breaker [of defilements], endowed with blessings, and an analyzer;
He possesses devotion, has vomited forth transmigrating through states of existence—hence he is “Bhagavā”.’

The detailed meaning of this word should be understood by way of this verse. And that has indeed been stated in the Path of Purification in the exposition of the recollection of the Buddha.

Now, to this extent, by the words ‘thus have I heard’, showing the Dhamma as it was heard, he makes visible the Blessed One's Dhamma-body. By that, [indicating,] ‘This teaching is not one whose Teacher has passed away; this is your Teacher,’ he consoles the people who are distressed at not seeing the Teacher.

By the words ‘at one time the Blessed One’, showing that at that time the Blessed One was no longer present, he establishes the final passing of the physical body. By that, [indicating,] ‘Even that Blessed One, the proclaimer of such a noble Dhamma, the bearer of the ten powers, whose body was like a mass of diamonds, has attained final passing; what hope in life should be aroused by anyone else?’, he stirs a sense of urgency in people intoxicated with the vanity of life, and arouses their enthusiasm for the True Dhamma.

And saying ‘thus’, he indicates the excellence of the teaching. By ‘have I heard’, the excellence of the disciple. By ‘at one time’, the excellence of the time. By ‘the Blessed One’, the excellence of the teacher.

‘Between Rājagaha and Nāḷandā’ (antarā ca rājagahaṃ antarā ca nāḷandaṃ): the word ‘antarā’ is found in the senses of cause, moment, mind, middle, space between, and so on. For in such passages as ‘Who could know the reason for that except the Tathāgata?’ and ‘People assemble and deliberate, what is the reason between me and you?’, the word ‘antarā’ is in the sense of cause. In ‘Venerable sir, a certain woman saw me in the flash of lightning while washing a vessel,’ it is in the sense of a moment. In ‘Within whose mind there are no angers,’ it is in the sense of the mind. In ‘He fell into ruin midway,’ it is in the sense of the middle. In ‘Moreover, monks, this Tapodā river comes through the space between two great hells,’ it is in the sense of a space between. Here, it occurs in the sense of a space between; therefore, the meaning should be understood as: ‘in the space between Rājagaha and Nāḷandā’. Because of its connection with the word ‘antarā’, the accusative case is used. In such instances, grammarians employ only a single word ‘antarā’, as in ‘He goes between the village and the river’ (antarā gāmañca nadiñca yāti); it must be connected with the second word as well; if it is not connected, it does not take the accusative case. Here, however, it is stated having already connected it.

‘Was travelling along the high road’ (addhānamaggappaṭipanno hoti) means: was entering upon the road reckoned as a high road; the meaning is ‘a long road’. For in the analysis of the time of travelling along a high road, according to such statements as ‘“I will go half a league,” having eaten’, even half a league is a high road. But from Rājagaha to Nāḷandā it is just a league.

‘Together with a large community of monks’ (mahatā bhikkhusaṅghena saddhiṃ): ‘with a large’ means large through greatness of qualities and large through greatness of number. For that community of monks was great in qualities, because it was endowed with qualities such as fewness of wishes. It was also great in number, because its count was five hundred. A community of monks is a ‘bhikkhusaṅgha’; with that community of monks. The meaning is: with the assembly of ascetics reckoned as a unity through commonality of view and morality. ‘Together with’ (saddhiṃ) means together.

“With about five hundred bhikkhus” (pañcamattehi bhikkhusatehi): those whose measure is five [hundred] are “about five [hundred]” (pañcamattāni). “Measure” (mattā) means amount; therefore, just as when it is said “knowing measure in food” (bhojane mattaññū), the meaning is “he knows the measure in food, he knows the amount,” so too here, the meaning should be understood as: “about five of those hundreds of bhikkhus, the amount of five.” Hundreds of bhikkhus are “bhikkhusatāni”; with those about five hundred bhikkhus.

“Suppiya the wanderer too” (suppiyopi kho paribbājako): “Suppiya” is his name. The particle ‘pi’ has the sense of joining persons together because of the similarity of being on the highway. The particle ‘kho’ makes a sentence connection, stated for the sake of euphonic smoothness of the syllables. “Wanderer” (paribbājako): a cloth-wearing wanderer, a pupil of Sañjaya. This is what is said: “When the Blessed One set out on that highway, at that time Suppiya the wanderer also set out.” For here the word ‘hoti’ has the sense of the past tense.

“Along with his pupil, the youth Brahmadatta” (saddhiṃ antevāsinā brahmadattena māṇavena): here, he lives inside (ante vasati), thus he is a pupil (antevāsī). The meaning is: one who walks nearby, one who moves in the presence, a student. “Brahmadatta” is his name. “Youth” (māṇavo): it is said of a living being, of a thief, and of a young man.

For in passages such as:
“Urged on by the devas’ messengers, those youths who are negligent;
Those men, having gone to an inferior body, sorrow for a long time” —

a living being is called ‘māṇava’. In passages such as “they also meet with youths [thieves], both those who have done their work and those who have not,” it means a thief. In passages such as “the youth Ambaṭṭha, the youth Aṅgaka,” a young man is called ‘māṇava’. Here too, this very meaning is intended. For this is what is said: along with the young pupil named Brahmadatta.

“There” (tatra): on that highway, or between those two people. “Indeed” (sudaṃ) is a mere particle. “In many ways” (anekapariyāyena): first, the word ‘pariyāya’ is used in the senses of turn, teaching, and reason. For in passages such as “Whose turn is it today, Ānanda, to exhort the bhikkhunīs?” the word ‘pariyāya’ is used for a turn. In passages such as “Bear it in mind as the exposition of the honey-ball,” it is used for a teaching. In passages such as “By this reason too, prince, let it be so,” it is used for a reason. Here too, this word is used in the sense of a reason; therefore, this is the meaning here: “for various reasons,” meaning “by many reasons.”

“Spoke dispraise of the Buddha” (buddhassa avaṇṇaṃ bhāsati): of the Buddha, the Blessed One, though he is devoid of dispraise and endowed with immeasurable praise, [Suppiya spoke dispraise thus:] “The service such as paying homage, which should be done in the world toward elders by birth, is called ‘the essence of harmony’; the ascetic Gotama does not have that, therefore the ascetic Gotama is tasteless, lacking enjoyment, a teacher of non-action, an annihilationist, squeamish, an eradicationist, an ascetic, aborted. There is no superhuman state, no distinction of knowledge and vision worthy of the noble ones in the ascetic Gotama. The ascetic Gotama teaches a Dhamma beaten out by logic, following inquiry, self-evident. The ascetic Gotama is not omniscient, not a knower of the world, not unsurpassed, not the supreme individual.” Stating in this way this or that non-reason as a reason, he spoke dispraise, fault, and blame in various ways.

And just as of the Buddha, so of the Dhamma too, stating this or that non-reason as a reason, he spoke dispraise in various ways: “The Dhamma of the ascetic Gotama is badly proclaimed, badly penetrated, non-emancipating, not leading to tranquility.”

And just as of the Dhamma, so of the Saṅgha too, stating this or that non-reason as a reason, he spoke dispraise in various ways: “The Saṅgha of disciples of the ascetic Gotama is practicing wrongly, practicing crookedly, practicing a hostile practice, an incompatible practice, an improper practice.”

His pupil, however, [thought]: “Our teacher touches what should not be touched, treads on what should not be trodden upon; like one swallowing fire, like one touching the blade of a sword with his hand, like one wishing to shatter Mount Sineru with his fist, like one playing on the row of teeth of a saw, and like one grabbing an elephant running with rut with his hand, speaking dispraise of the Three Jewels which are worthy of praise, he will come to ruin and misfortune. But when a teacher treads on dung or fire or a thorn or a black snake, or mounts a stake, or eats halāhala poison, or jumps into caustic water, or falls into the abyss of hell, a pupil does not have to imitate all that. For beings are owners of their kamma; they go along according only to their own kamma. A father does not go by the kamma of his son, nor a son by the kamma of his father, nor a mother by her son's, nor a son by his mother's, nor a brother by his sister's, nor a sister by her brother's, nor a teacher by his pupil's, nor a pupil by the kamma of his teacher. And my teacher is speaking dispraise of the Three Jewels, but reviling noble ones is a great fault.” Thus emerging through wise attention, crushing his teacher's doctrine, pointing out only correct reasons as reasons, he began to speak praise of the Three Jewels in many ways, just as a wise-born gentleman would. Therefore it is said: “Suppiya the wanderer's pupil, the youth Brahmadatta, however, spoke praise of the Buddha in many ways, spoke praise of the Dhamma, spoke praise of the Saṅgha.”