[218] "This matter, venerable sir, Brahmā Sanaṅkumāra spoke. And, venerable sir, as Brahmā Sanaṅkumāra was speaking this matter, his voice was endowed with eight factors: it was fluent, intelligible, sweet, pleasant to hear, rounded, undiffused, deep, and resonant. Venerable sir, Brahmā Sanaṅkumāra makes himself understood by his voice only as far as the assembly extends, and the sound does not issue beyond the assembly. And one whose voice, venerable sir, is endowed with eight factors in this way is said to have 'the voice of Brahmā (brahmassara).'
Then, venerable sir, the gods of the Thirty-three (Tāvatiṃsa) said to Brahmā Sanaṅkumāra: 'It is good, Great Brahmā! Having considered just this, we rejoice. And there are the eight genuine praises of that Blessed One that were spoken by Sakka, lord of the gods; having considered them too, we rejoice.'
Then, venerable sir, Brahmā Sanaṅkumāra said to Sakka, lord of the gods: 'It is good, lord of the gods; may we too hear those eight genuine praises of that Blessed One.' Saying, 'So be it, Great Brahmā,' venerable sir, Sakka, lord of the gods, having assented to Brahmā Sanaṅkumāra, proffered the eight genuine praises of the Blessed One:
'What does the worthy Great Brahmā think of this? How far indeed has that Blessed One practiced for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, the welfare, and the happiness of gods and humans! A Teacher endowed with this factor—one practicing thus for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, the welfare, and the happiness of gods and humans—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, the Dhamma of that Blessed One is well expounded: visible here and now (sandiṭṭhika), timeless (akālika), inviting one to come and see (ehipassika), onward-leading (opanayika), to be personally realized by the wise (paccattaṃ veditabbo viññūhi). A Teacher endowed with this factor—a proclaimer of a Dhamma thus onward-leading—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, it has been well made known by that Blessed One: "This is wholesome (kusala)"; well made known: "This is unwholesome (akusala)." "This is blameworthy. This is blameless. This is to be pursued. This is not to be pursued. This is inferior. This is superior. This has its counterpart in the dark and the bright"—thus has it been well made known. A Teacher endowed with this factor—a proclaimer of dhammas as wholesome and unwholesome, blameworthy and blameless, to be pursued and not to be pursued, inferior and superior, having their counterpart in the dark and the bright—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, the practice leading to Nibbāna has been well made known by that Blessed One for his disciples, and Nibbāna and the practice converge. Just as the water of the Gaṅgā converges and merges with the water of the Yamunā, even so the practice leading to Nibbāna has been well made known by that Blessed One for his disciples, and Nibbāna and the practice converge. A Teacher endowed with this factor—a proclaimer of the practice leading to Nibbāna in this way—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, that Blessed One has gained companions, both trainees (sekha) who are on the practice and those whose taints (āsava) are destroyed, who have lived the life to its completion; on that account the Blessed One, having set them aside, dwells devoted to delight in being alone. A Teacher endowed with this factor—one thus devoted to delight in being alone—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, gain has accrued to that Blessed One, and fame has accrued, so much so that, one would think, even the khattiyas dwell regarding him with affection; yet that Blessed One takes his food with vanity gone. A Teacher endowed with this factor—one thus taking food with vanity gone—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, that Blessed One acts as he speaks and speaks as he acts; thus he is one who acts as he speaks and speaks as he acts. A Teacher endowed with this factor—one thus practicing in accordance with the Dhamma—we do not see in the past, nor do we see one now, apart from that Blessed One.
Moreover, that Blessed One has crossed beyond doubt (vicikicchā), is rid of uncertainty, his intention consummated with respect to his heart's aspiration and the fundamental spiritual life. A Teacher endowed with this factor—one who has thus crossed beyond doubt, is rid of uncertainty, his intention consummated with respect to his heart's aspiration and the fundamental spiritual life—we do not see in the past, nor do we see one now, apart from that Blessed One.'
These, venerable sir, are the eight genuine praises of the Blessed One that Sakka, lord of the gods, proffered to Brahmā Sanaṅkumāra."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.