an5.180:8 Then those five hundred lay followers thought: ‘Master Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

an5.180:9 Then the mendicant Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!’ Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. They understood: ‘The trial of this life is over, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

an5.180:10 And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

19. Wilderness Dwellers

Wilderness Dwellers

an5.181:1 “Mendicants, there are these five kinds of wilderness dwellers. What five? One may be a wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

an5.181:2 From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

19. Wilderness Dwellers

Robes

an5.182:1 “Mendicants, these five wear rag robes. What five? One may wear rag robes because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who wear rag robes.”

19. Wilderness Dwellers

Dwelling at the Root of a Tree

an5.183:1 “Mendicants, there are these five who dwell at the root of a tree. What five? One may dwell at the root of a tree because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell at the root of a tree.”

19. Wilderness Dwellers

Charnel Ground Dwellers

an5.184:1 “Mendicants, these five dwell in a charnel ground. What five? One may dwell in a charnel ground because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell in a charnel ground.”

19. Wilderness Dwellers

Open Air Dwellers

an5.185:1 “These five dwell in the open air. …”

19. Wilderness Dwellers

Those Who Never Lie Down

an5.186:1 “These five never lie down. …”

19. Wilderness Dwellers

Those Who Sleep Wherever a Mat is Laid

an5.187:1 “These five sleep wherever they lay their mat. …”

19. Wilderness Dwellers

Those Who Eat in One Sitting

an5.188:1 “These five eat in one sitting per day. …”

19. Wilderness Dwellers

Refusers of Late Food

an5.189:1 “These five refuse to accept food offered after the meal has begun. …”

19. Wilderness Dwellers

Those Who Eat Only From the Almsbowl

an5.190:1 “Mendicants, these five eat only from the almsbowl. What five? One may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five who eat only from the almsbowl. But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

an5.190:2 From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

20. Brahmins

Hounds

an5.191:1 “Mendicants, these five traditional principles of the brahmins are exhibited these days among hounds, but not among brahmins. What five? In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days hounds have sex only with female hounds, not with other species. This is the first ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

an5.191:2 In the past brahmins had sex only with brahmin women in the fertile phase of the menstrual cycle, not at other times. These days brahmins have sex with brahmin women both in the fertile phase of the menstrual cycle and at other times. But these days hounds have sex only with female hounds when they are in heat, not at other times. This is the second ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

an5.191:3 In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days hounds neither buy nor sell female hounds. They live together because they’re attracted to each other and want their family line to continue. This is the third ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

an5.191:4 In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days hounds don’t store up money, grain, silver, or gold. This is the fourth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

an5.191:5 In the past brahmins went looking for almsfood for dinner at dusk, and for breakfast at daybreak. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days hounds go looking for dinner at dusk, and for breakfast at daybreak. This is the fifth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins. These five ancient principles of the brahmins are exhibited these days among hounds, but not among brahmins.”

20. Brahmins

With the Brahmin Doṇa

an5.192:1 Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

an5.192:2 “Worthy Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.” “Doṇa, do you too claim to be a brahmin?” “Worthy Gotama, if anyone should be rightly called a brahmin, it’s me. For I am well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.”

an5.192:3 “Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is like the noblest of the righteous, one who is like an angel, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

an5.192:4 “Worthy Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. Worthy Gotama, please teach me this matter so I can learn about these five brahmins.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Doṇa replied. The Buddha said this:

an5.192:5 “Doṇa, how is a brahmin equal to the Divinity? It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the boy’s spiritual life studying the hymns. Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate.

an5.192:6 In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Having developed these four sublime meditations, when the body breaks up, after death, they are resurrected and enter a good place, a high rank of the Garden. That’s how a brahmin is equal to the Divinity.

an5.192:7 And how is a brahmin like an angel? It’s when a brahmin is well born on both the mother’s and the father’s sides … Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate.

an5.192:8 In this context, Doṇa, what is legitimate? Not by buying or selling, he only takes a wife by lawful marriage. He is intimate only with his lawful wife. He is not intimate with other women. Nor is he intimate with his wife when she is pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That’s why the brahmin doesn’t have sex with a pregnant woman. And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That’s why the brahmin doesn’t have sex with a breastfeeding woman. And why does the brahmin not have sex outside the fertile phase of the menstrual cycle? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they are resurrected and enter a good place, a high rank of the Garden. That's how a brahmin is like an angel.

an5.192:9 And how does a brahmin toe the line? It’s when a brahmin is well born on both the mother’s and the father’s sides …

an5.192:10 Not by buying or selling, he only takes a wife by lawful marriage. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness. As far as the line of the ancient brahmins extends, he doesn’t cross over it. That’s why he’s called a brahmin who toes the line. That’s how a brahmin toes the line.

an5.192:11 And how does a brahmin cross the line? It’s when a brahmin is well born on both the mother’s and the father’s sides …

an5.192:12 Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as by lawful marriage. He is intimate with his wife, as well as with other women. And he is intimate with her when she is pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. As far as the line of the ancient brahmins extends, he crosses over it. That’s why he’s called a brahmin who crosses the line. That’s how a brahmin crosses the line.

an5.192:13 And how is a brahmin a brahmin corpse-worker? It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the virginal spiritual life studying the hymns. Then he seeks a fee for his tutor by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

an5.192:14 Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as by lawful marriage. He is intimate with his wife, as well as with other women. And he is intimate with her when she is pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. He earns a living by any kind of work. The brahmins say to him, ‘Why is it that the worthy sir claims to be a brahmin, but you earn a living by any kind of work?’ He says, ‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them. In the same way, worthy sir, if a brahmin earns a living by any kind of work, he is not corrupted by that.’ A brahmin is called a brahmin corpse-worker because he earns a living by any kind of work. That’s how a brahmin is a brahmin corpse-worker.

an5.192:15 Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is like the noblest of the righteous, one who is like an angel, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

an5.192:16 “This being so, worthy Gotama, I don’t even qualify as a brahmin corpse-worker. Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

20. Brahmins

With Saṅgārava

an5.193:1 Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha: “What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed? And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

an5.193:2 “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

an5.193:3 Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

an5.193:4 Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

an5.193:5 Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

an5.193:6 Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

an5.193:7 There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

an5.193:8 Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

an5.193:9 Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

an5.193:10 Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, quivering, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

an5.193:11 Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

an5.193:12 This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. And this is why sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.”

an5.193:13 “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

20. Brahmins

With Kāraṇapālī

an5.194:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him,

an5.194:2 “So, Piṅgiyānī, where are you coming from in the middle of the day?” “I’m coming, worthy sir, from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.” Worthy Piṅgiyānī praises the ascetic Gotama with high praise indeed.” “Who am I to praise the ascetic Gotama? He is praised by the praised as the first among the righteous. “But for what reason are you so devoted to the ascetic Gotama?”

an5.194:3 “Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you’re not attracted to the doctrines of the various ascetics and brahmins.

an5.194:4 Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delectable flavor. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you get a sense of uplift, a confidence of the heart.

an5.194:5 Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it— whether at the root, the middle, or the top— they’d enjoy a delectable fragrance. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you become filled with joy and happiness.

an5.194:6 Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you make an end of sorrow, lamentation, pain, sadness, and distress.

an5.194:7 Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then all your stress, weariness, and exhaustion die down.”

an5.194:8 When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

an5.194:9 “Respect to him, the blessed one, the perfected one, the fully awakened teacher!

an5.194:10 Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

an5.194:11 Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

an5.194:12 Excellent, worthy Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

20. Brahmins

Piṅgiyānī

an5.195:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

an5.195:2 Then the brahmin Piṅgīyānī rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

an5.195:3 “Like a fragrant pink lotus that blooms at daybreak, its fragrance unfaded— see Aṅgīrasa dazzle, bright as the sun in the sky!”