1.
The Chapter on Brahmins
1.
The First Discourse on Two Brahmins
52. Then two brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth, approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We are, Master Gotama, brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and we have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. Let Master Gotama exhort us, let Master Gotama instruct us for what would be for our welfare and happiness for a long time."
"Truly you, brahmins, are old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and you have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. This world, brahmins, is being carried away by ageing, by illness, by death. When the world is thus being carried away, brahmins, by ageing, by illness, by death, whoever here has self-control by body, self-control by speech, self-control by mind, that is for one who has departed a shelter and a rock cell and an island and a refuge and an ultimate goal."
For one brought to ageing there are no shelters;
Seeing this danger in death,
One should do meritorious deeds that bring happiness.
That is for one who has departed for happiness,
Whatever merit one does while living." The first.
2.
The Second Discourse on Two Brahmins
53. Then two brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We are, Master Gotama, brahmins, old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and we have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. Let Master Gotama exhort us, let Master Gotama instruct us for what would be for our welfare and happiness for a long time."
"Truly you, brahmins, are old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, one hundred and twenty years old by birth; and you have not done what is good, have not done what is wholesome, have not made a shelter for the fearful. This world, brahmins, is burning with ageing, with illness, with death. When the world is thus burning, brahmins, with ageing, with illness, with death, whoever here has self-control by body, self-control by speech, self-control by mind, that is for one who has departed a shelter and a rock cell and an island and a refuge and an ultimate goal."
That is for one's benefit, not what is burnt there.
One should take out by giving, what is given is well removed.
That is for one who has departed for happiness,
Whatever merit one does while living." The second.
3.
The Discourse about a Certain Brahmin
54. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Etc. Seated to one side, that brahmin said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', Master Gotama, is said. In what respect, Master Gotama, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"
"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is visible here and now. Etc.
"One who is hateful, brahmin, overcome by hate, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When hate has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is visible here and now. Etc.
"One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. Thus, brahmin, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."
"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The third.
4.
The Discourse with a Wandering Ascetic
55. Then a certain brahmin wandering ascetic approached the Blessed One; having approached, etc. Seated to one side, that brahmin wandering ascetic said this to the Blessed One - "'The Teaching is visible here and now, the Teaching is visible here and now', Master Gotama, is said. In what respect, Master Gotama, is the Teaching visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"
"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure.
"One who is lustful, brahmin, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. When lust has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind.
"One who is lustful, brahmin, overcome by lust, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is. When lust has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. In this way too, brahmin, the Teaching is visible here and now. Etc.
"One who is hateful, brahmin, by hate, etc. One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure.
"One who is deluded, brahmin, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind. When delusion has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind.
"One who is deluded, brahmin, overcome by delusion, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is. When delusion has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Thus, brahmin, the Teaching is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The fourth.
5.
The Discourse on the Quenched
56. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "'Nibbāna visible here and now, Nibbāna visible here and now', Master Gotama, is said. In what respect, Master Gotama, is Nibbāna visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise?"
"One who is lustful, brahmin, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is visible here and now.
"One who is hateful, brahmin, etc. One who is deluded, brahmin, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is visible here and now.
"When, brahmin, one experiences the complete elimination of lust, experiences the complete elimination of hate, experiences the complete elimination of delusion; thus, brahmin, Nibbāna is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the wise." "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.
6.
The Discourse on Disintegration
57. Then a certain wealthy brahmin approached the Blessed One, etc. Seated to one side, that wealthy brahmin said this to the Blessed One - "I have heard this, Master Gotama, from brahmins of former times, senior, elderly, teachers and teachers' teachers, when they speak - 'Formerly, methinks, this world was as filled with human beings as Avīci, with villages, market towns, and royal cities so close that a cock could fly from one to another.' What now, Master Gotama, is the cause, what is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside?"
"Now, brahmin, human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. They, infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, having taken sharp knives, deprive one another of life; because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside.
"Furthermore, brahmin, now human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. For them who are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, the rain god does not send down proper showers. Because of that there is famine, poor crops, mildew, and subsistence by food tickets. Because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside.
"Furthermore, brahmin, now human beings are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct. For them who are infatuated with unrighteous lust, overpowered by unrighteous greed, overcome by wrong conduct, the demons release fierce non-human spirits; because of that many human beings die. This too, brahmin, is the cause, this is the condition, by which now there is destruction of human beings, diminution is evident, villages become non-villages, market towns become non-market towns, cities become non-cities, countryside becomes non-countryside."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The sixth.
7.
The Discourse to Vacchagotta
58. Then the wandering ascetic Vacchagotta approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Vacchagotta said this to the Blessed One - "I have heard this, Master Gotama, the ascetic Gotama says thus - 'Gifts should be given only to me, gifts should not be given to others; gifts should be given only to my disciples, gifts should not be given to the disciples of others; only what is given to me is of great fruit, what is given to others is not of great fruit; only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' Those who, Master Gotama, say thus 'The ascetic Gotama says thus - gifts should be given only to me, gifts should not be given to others. Gifts should be given only to my disciples, gifts should not be given to the disciples of others. Only what is given to me is of great fruit, what is given to others is not of great fruit. Only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' Are they speaking what has been said by Master Gotama, and do they not misrepresent Master Gotama with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent Master Gotama."
"Those who, Vaccha, say thus - 'The ascetic Gotama says thus - gifts should be given only to me, etc. what is given to the disciples of others is not of great fruit' - they are not speaking what has been said by me. And they misrepresent me with what is non-existent and untrue. Whoever, Vaccha, prevents another who is giving a gift, he creates an obstacle for three, he is a danger to three. Which three? He creates an obstacle to merit for the donor, he creates an obstacle to gain for the recipients, and already his self is injured and harmed. Whoever, Vaccha, prevents another who is giving a gift, he creates an obstacle for these three, he is a danger to three.
"But I, Vaccha, say thus - whatever living beings there are in a cesspool or in a sewer, whoever throws there the washings of a pot or the washings of a bowl - 'May the living beings there sustain themselves by that' - on that account, Vaccha, I say there is a coming of merit. What then to say of a human being! And further, Vaccha, I say what is given to one who is moral is of great fruit, not so to one who is immoral, and he has abandoned five factors and is endowed with five factors.
"What five factors have been abandoned? Sensual desire has been abandoned, anger has been abandoned, sloth and torpor have been abandoned, restlessness and remorse have been abandoned, sceptical doubt has been abandoned. These five factors have been abandoned.
"With which five factors is he endowed? He is endowed with the aggregate of morality of one beyond training, he is endowed with the aggregate of concentration of one beyond training, he is endowed with the aggregate of wisdom of one beyond training, he is endowed with the aggregate of liberation of one beyond training, he is endowed with the aggregate of knowledge and vision of liberation of one beyond training; he is endowed with these five factors. Thus what is given to one who has abandoned five factors and is endowed with five factors is of great fruit, I say."
Among spotted, of uniform colour, or pigeon-coloured cows.
A beast of burden, endowed with strength, of good and swift gait;
Him alone they yoke to the burden, they do not consider his colour.
Warriors, brahmins, merchants, workers, outcasts, and refuse-collectors.
Righteous, accomplished in morality, a speaker of truth, with a sense of shame.
With burden laid down, unbound, with obligations fulfilled, without mental corruptions.
In that very stainless field, the offering is abundant.
They give gifts outside, for they do not attend upon the peaceful ones.
Their faith in the Fortunate One is rooted and established.
Gradually the wise attain Nibbāna." The seventh.
8.
The Discourse with Tikaṇṇa
59. Then the brahmin Tikaṇṇa approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Tikaṇṇa, in the presence of the Blessed One, praised the brahmins who possess the threefold true knowledge - "Thus are the brahmins who possess the threefold true knowledge, such are the brahmins who possess the threefold true knowledge."
"In what way, brahmin, do brahmins declare a brahmin to be one who possesses the threefold true knowledge?" "Here, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. Thus indeed, Master Gotama, brahmins declare one to possess the threefold true knowledge."
"In one way, brahmin, brahmins declare a brahmin to possess the threefold true knowledge, but in another way one possesses the threefold true knowledge in the Noble One's discipline." "In what way, Master Gotama, does one possess the threefold true knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that one possesses the threefold true knowledge in the Noble One's discipline." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Tikaṇṇa assented to the Blessed One. The Blessed One said this -
"Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, etc. endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This is his second true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is his third true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute."
Whose mind has become mastered, fully focused, well concentrated.
The welfare of gods and humans, they call him one who has abandoned all.
The Buddha, bearing his final body, to him, Gotama, they pay homage.
And also has attained the destruction of birth, the sage accomplished through direct knowledge.
Him I call one with the threefold true knowledge, not another who merely talks and prattles."
"Thus, brahmin, in the Noble One's discipline one becomes a possessor of the threefold true knowledge." "In one way, Master Gotama, is the possessor of the threefold knowledge of the brahmins, and in another way is the possessor of the threefold true knowledge in the Noble One's discipline. And moreover, Master Gotama, the possessor of the threefold knowledge of the brahmins is not worth a sixteenth fraction of the possessor of the threefold true knowledge in the Noble One's discipline."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The eighth.
9.
The Discourse to Jāṇussoṇi
60. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "For whoever, Master Gotama, has a sacrifice or a memorial offering or a pot of boiled rice or a gift, one should give a gift to brahmins who possess the threefold true knowledge." "In what way, brahmin, do brahmins declare one to possess the threefold true knowledge?" "Here, Master Gotama, a brahmin is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth; he is a reciter, a bearer of the sacred texts, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. Thus indeed, Master Gotama, brahmins declare one to possess the threefold true knowledge."
"In one way, brahmin, brahmins declare a brahmin to possess the threefold true knowledge, but in another way one possesses the threefold true knowledge in the Noble One's discipline." "In what way, Master Gotama, does one possess the threefold true knowledge in the Noble One's discipline? It would be good if Master Gotama would teach me the Teaching in such a way that one possesses the threefold true knowledge in the Noble One's discipline." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Jāṇussoṇi assented to the Blessed One. The Blessed One said this -
"Here again, brahmin, a monk, quite secluded from sensual pleasures... etc. he enters and dwells in the fourth meditative absorption.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. This is his second true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. 'This is the practice leading to the cessation of suffering' - he understands as it really is; 'These are the mental corruptions' - he understands as it really is... etc. He understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is his third true knowledge attained; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute."
Whose mind has become mastered, fully focused, well concentrated.
And also has attained the destruction of birth, the sage accomplished through direct knowledge.
Him I call one with the threefold true knowledge, not another who merely talks and prattles."
"Thus, brahmin, in the Noble One's discipline one becomes a possessor of the threefold true knowledge." "In one way, Master Gotama, is the possessor of the threefold knowledge of the brahmins, and in another way is the possessor of the threefold true knowledge in the Noble One's discipline. And moreover, Master Gotama, the possessor of the threefold knowledge of the brahmins is not worth a sixteenth fraction of the possessor of the threefold true knowledge in the Noble One's discipline."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The ninth.
10.
The Discourse to Saṅgārava
61. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One - "We are, Master Gotama, brahmins by name. We perform sacrifices and we cause others to perform sacrifices. Therein, Master Gotama, whoever performs a sacrifice and whoever causes others to perform a sacrifice, all of them have entered upon a meritorious practice connected with many bodies, that is to say, on account of the sacrifice. But whoever, Master Gotama, having gone forth from home into homelessness from whatever family, tames only himself, calms only himself, brings only himself to final quenching, thus this one has entered upon a meritorious practice connected with one body only, that is to say, on account of the going forth."
"If so, brahmin, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, brahmin, here a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He speaks thus: 'Come, this is the path, this is the practice, practicing which I, having realised by direct knowledge myself, proclaim the unsurpassed goal grounded in the holy life; come, you too practice thus, so that practicing thus you too, having realised by direct knowledge yourselves, having attained the unsurpassed goal grounded in the holy life, will dwell therein.' Thus this Teacher teaches the Teaching, and others proceed towards that goal, and they are many hundreds, many thousands, many hundreds of thousands.
"What do you think, brahmin, this being so, is this a meritorious practice connected with one body or connected with many bodies, that is to say, on account of the going forth?" "This too, Master Gotama, this being so, is a meritorious practice connected with many bodies, that is to say, on account of the going forth."
When this was said, the Venerable Ānanda said this to the brahmin Saṅgārava - "Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?" When this was said, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
For the second time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the second time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
For the third time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the third time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
Then this occurred to the Blessed One: "Up to the third time the brahmin Saṅgārava, when asked a reasonable question by Ānanda, evades and does not answer. What if I were to set him free?" Then the Blessed One said this to the brahmin Saṅgārava - "What discussion arose today, brahmin, among the king's men seated together assembled in the royal inner palace?" "This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace - 'Formerly there were fewer monks and more displayed the wonder of supernormal power through super-human achievement; but now there are more monks and fewer display the wonder of supernormal power through super-human achievement.' This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace."
"There are these three wonders, brahmin. What three? The wonder of supernormal power, the wonder of mind-reading, the wonder of instruction. And what, brahmin, is the wonder of supernormal power? Here, brahmin, a certain one experiences the various kinds of supernormal power - 'Having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.' This is called, brahmin, the wonder of supernormal power.
"And what, brahmin, is the wonder of mind-reading? Here, brahmin, a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' Even if he announces much, it is just so, not otherwise. This is called, brahmin, the wonder of mind-reading.
"And what, brahmin, is the wonder of instruction? Here, brahmin, a certain one instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This is called, brahmin, the wonder of instruction. These, brahmin, are the three wonders. Of these three wonders, brahmin, which wonder do you prefer as more brilliant and more sublime?"
"Therein, Master Gotama, as to this wonder where a certain one experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world - this wonder, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder, Master Gotama, appears to me to be like magic.
"As to this wonder, Master Gotama, where a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought' - even if he announces much, it is just so, not otherwise. Here again, Master Gotama, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces, etc. nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces, etc. nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought' - even if he announces much, it is just so, not otherwise. This wonder too, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder too, Master Gotama, appears to me to be like magic.
"But this wonder, Master Gotama, where someone instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This wonder alone, Master Gotama, I prefer of these three wonders as more brilliant and more sublime.
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama, and we remember Master Gotama as endowed with these three wonders. For Master Gotama experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world; for Master Gotama, having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For Master Gotama instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"
"Certainly indeed, brahmin, this speech has been spoken by you having approached and accused; But I will explain to you. For I, brahmin, experience the various kinds of supernormal power, etc. I exercise mastery with my body even as far as the Brahma world. For I, brahmin, having encompassed with my own mind the mind of one who has attained concentration without applied thought and without sustained thought, understand - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For I, brahmin, instruct thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"
"But is there, Master Gotama, even one other monk who is endowed with these three wonders, apart from Master Gotama?" "Not just one hundred, brahmin, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the monks who are endowed with these three wonders." "But where, Master Gotama, are those monks dwelling now?" "In this very community of monks, brahmin."
"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.
The Chapter on Brahmins is first.
Its summary:
Palokavaccha, Tikaṇṇa, Soṇī, and with Saṅgārava.