4.
The Chapter on Brahmins
1.
The Discourse on the Warrior
181. "Monks, a warrior possessed of four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which four? Here, monks, a warrior is skilled in places, one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body. Monks, a warrior possessed of these four factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Just so, monks, a monk possessed of four qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which four? Here, monks, a monk is skilled in places, one who shoots far, one who shoots as quickly as lightning, and one who breaks open a great body.
"And how, monks, is a monk skilled in places? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. Thus, monks, a monk is skilled in places.
"And how, monks, is a monk one who shoots far? Here, monks, a monk, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness - 'This is not mine, this I am not, this is not my self' - thus he sees this as it really is with right wisdom. Thus, monks, a monk is one who shoots far.
"And how, monks, is a monk one who shoots as quickly as lightning? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is one who shoots as quickly as lightning.
"And how, monks, is a monk one who breaks open a great body? Here, monks, a monk is one who breaks open the great mass of ignorance. Thus, monks, a monk is one who breaks open a great body. Monks, a monk possessed of these four qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The first.
2.
The Discourse on the Surety
182. "Monks, for four things there is no surety - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
"Which four? 'May what is subject to ageing not age' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May what is subject to disease not fall ill' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May what is subject to death not die' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world; 'May the result of those evil actions done by oneself in the past, which are subject to defilement, leading to rebirth, giving trouble, with painful results, leading to future birth, ageing, and death, not arise' - there is no surety for this - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
"Monks, for these four things there is no surety - whether ascetic or brahmin or god or Māra or Brahmā or anyone in the world." The second.
3.
The Discourse on What Was Heard
183. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, 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 Vassakāra, the chief minister of Magadha, said this to the Blessed One -
"Indeed, Master Gotama, I hold such a doctrine and such a view - 'Whoever speaks what is seen - "Thus it was seen by me," there is no fault in that; whoever speaks what is heard - "Thus it was heard by me," there is no fault in that; whoever speaks what is sensed - "Thus it was sensed by me," there is no fault in that; whoever speaks what is cognised - "Thus it was cognised by me," there is no fault in that.'"
"I do not, brahmin, say that all that is seen should be spoken; nor do I, brahmin, say that all that is seen should not be spoken; I do not, brahmin, say that all that is heard should be spoken; nor do I, brahmin, say that all that is heard should not be spoken; I do not, brahmin, say that all that is sensed should be spoken; nor do I, brahmin, say that all that is sensed should not be spoken; I do not, brahmin, say that all that is cognised should be spoken; nor do I, brahmin, say that all that is cognised should not be spoken.
"For, brahmin, when for one speaking what is seen unwholesome mental states increase and wholesome mental states decline, I say such a thing seen should not be spoken. But, brahmin, when for one not speaking what is seen wholesome mental states decline and unwholesome mental states increase, I say such a thing seen should be spoken.
"For, brahmin, when for one speaking what is heard unwholesome mental states increase and wholesome mental states decline, I say such a thing heard should not be spoken. But, brahmin, when for one not speaking what is heard wholesome mental states decline and unwholesome mental states increase, I say such a thing heard should be spoken.
"For, brahmin, when for one speaking what is sensed unwholesome mental states increase and wholesome mental states decline, I say such a thing sensed should not be spoken. But, brahmin, when for one not speaking what is sensed wholesome mental states decline and unwholesome mental states increase, I say such a thing sensed should be spoken.
"For, brahmin, when for one speaking what is cognised unwholesome mental states increase and wholesome mental states decline, I say such a thing cognised should not be spoken. But, brahmin, when for one not speaking what is cognised wholesome mental states decline and unwholesome mental states increase, I say such a thing cognised should be spoken."
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed. The third.
4.
The Discourse on Fearlessness
184. Then the brahmin Jāṇussoṇi 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 Jāṇussoṇi said this to the Blessed One -
"Indeed, Master Gotama, I hold such a doctrine and such a view - 'There is no one who, being subject to death, does not fear, does not experience terror of death.'" "There is, brahmin, one who, being subject to death, fears, experiences terror of death; but there is, brahmin, one who, being subject to death, does not fear, does not experience terror of death.
"And which, brahmin, being subject to death, fears, experiences terror of death? Here, brahmin, a certain person is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Alas, dear sensual pleasures will leave me, and I will leave dear sensual pleasures.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This, brahmin, being subject to death, fears, experiences terror of death.
"Furthermore, brahmin, here a certain person is not free from lust towards the body, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Alas, the dear body will leave me, and I will leave the dear body.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death.
"Furthermore, brahmin, here a certain person has not done good, has not done what is wholesome, has not made a shelter for the fearful, has done evil, has done what is cruel, has done what is wrong. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made a shelter for the fearful; I have done evil, I have done what is cruel, I have done what is wrong. As far as, friend, is the destination of those who have not done good, who have not done what is wholesome, who have not made a shelter for the fearful, who have done evil, who have done what is cruel, who have done what is wrong - to that destination I shall go after death.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death.
"Furthermore, brahmin, here a certain person is one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I am one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. This too, brahmin, being subject to death, fears, experiences terror of death. These, brahmin, are the four who, being subject to death, fear, experience terror of death.
"And which, brahmin, being subject to death, does not fear, does not experience terror of death? Here, brahmin, a certain person is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. A certain serious disease afflicts him. For him, touched by a certain serious illness, it does not occur thus - 'Alas, dear sensual pleasures will leave me, and I will leave dear sensual pleasures.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This, brahmin, being subject to death, does not fear, does not experience terror of death.
"Furthermore, brahmin, here a certain person is free from lust towards the body, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. A certain serious disease afflicts him. For him, touched by a certain serious illness, it does not occur thus - 'Alas, the dear body will leave me, and I will leave the dear body.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death.
"Furthermore, brahmin, here a certain person has not done evil, has not done what is cruel, has not done what is wrong, has done what is good, has done what is wholesome, has made a shelter for the fearful. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I have not done evil, I have not done what is cruel, I have not done what is wrong; I have done what is good, I have done what is wholesome, I have made a shelter for the fearful. As far as, friend, is the destination of those who have not done evil, who have not done what is cruel, who have not done what is wrong, who have done good, who have done what is wholesome, who have made a shelter for the fearful - to that destination I shall go after death.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death.
"Furthermore, brahmin, here a certain person is one who does not doubt, who is not uncertain, who has reached a conclusion regarding the Good Teaching. A certain serious disease afflicts him. For him, afflicted by a certain serious disease, it occurs thus - 'Indeed I am one who does not doubt, who is not uncertain, who has reached a conclusion regarding the Good Teaching.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This too, brahmin, being subject to death, does not fear, does not experience terror of death. These, brahmin, are the four who, being subject to death, do not fear, do not experience terror of death."
"Excellent, Master Gotama, 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 Brahmin's Truth
185. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several well-known wandering ascetics were dwelling at the wandering ascetics' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics. Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wandering ascetics' park on the bank of the Sappinī.
Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Thus also are the brahmin truths, thus also are the brahmin truths." Then the Blessed One approached those wandering ascetics; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wandering ascetics -
"What discussion were you having as you sat together here, wandering ascetics? And what was the conversation that was interrupted?" "Here, Master Gotama, when we were sitting together assembled, this discussion arose - 'Thus also are the brahmin truths, thus also are the brahmin truths.'"
"There are, wandering ascetics, these four brahmin truths that I have realised by direct knowledge myself and proclaimed. What are the four? Here, wandering ascetics, a brahmin speaks thus - 'All living beings are not to be killed.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for sympathy and compassion towards living beings only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'All sensual pleasures are impermanent, suffering, subject to change.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for disenchantment, dispassion, and cessation towards sensual pleasures only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'All existences are impermanent, etc. he is practising for disenchantment, dispassion, and cessation towards existences only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising the practice of nothingness only. These, wandering ascetics, are the four brahmin truths that I have realised by direct knowledge myself and proclaimed." The fifth.
6.
The Discourse on the Tunnel
186. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "By what, venerable sir, is the world led, by what is the world dragged about, and under the control of what arisen does it come?"
"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'By what, venerable sir, is the world led, by what is the world dragged about, and under the control of what arisen does it come?'" "Yes, venerable sir." "By mind, monk, the world is led, by mind it is dragged about, under the control of mind arisen it comes."
"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Very learned, a bearer of the Teaching, very learned, a bearer of the Teaching', venerable sir, is said. In what respect, venerable sir, is one very learned, a bearer of the Teaching?"
"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Very learned, a bearer of the Teaching, very learned, a bearer of the Teaching', venerable sir, is said. In what respect, venerable sir, is one very learned, a bearer of the Teaching?'" "Yes, venerable sir." "Many indeed, monk, are the teachings taught by me - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. If, monk, even of a four-line verse, having understood the meaning and having understood the Teaching, one is practising in accordance with the Teaching, it is fitting to say 'very learned, a bearer of the Teaching'."
"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Learned, of penetrative wisdom, learned, of penetrative wisdom', venerable sir, is said. In what respect, venerable sir, is one learned, of penetrative wisdom?"
"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Learned, of penetrative wisdom, learned, of penetrative wisdom', venerable sir, is said. In what respect, venerable sir, is one learned, of penetrative wisdom?'" "Yes, venerable sir." "Here, monk, a monk has heard 'This is suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the origin of suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the cessation of suffering', and having penetrated the meaning with wisdom, he sees; he has heard 'This is the practice leading to the cessation of suffering', and having penetrated the meaning with wisdom, he sees. Thus, monk, one is learned, of penetrative wisdom."
"Good, venerable sir," that monk, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question - "'Wise and of great wisdom, wise and of great wisdom', venerable sir, is said. In what respect, venerable sir, is one wise and of great wisdom?"
"Good, good, monk! Good indeed is your penetration, monk, good is your discernment, excellent is your inquiry. For thus indeed you ask, monk - 'Wise and of great wisdom, wise and of great wisdom', venerable sir, is said. In what respect, venerable sir, is one wise and of great wisdom?" "Yes, venerable sir." "Here, monk, one who is wise and of great wisdom does not intend for affliction of oneself, does not intend for affliction of others, does not intend for affliction of both, but thinks thinking only of the welfare of oneself, the welfare of others, the welfare of both, and the welfare of the whole world. Thus, monk, one is wise and of great wisdom." The sixth.
7.
The Discourse on Vassakāra
187. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, 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 Vassakāra, the chief minister of Magadha, said this to the Blessed One -
"Would, Master Gotama, a bad person know a bad person - 'This person is a bad person'?" "This is impossible, brahmin, there is no chance that a bad person would know a bad person - 'This person is a bad person'." "But would, Master Gotama, a bad person know a good person - 'This person is a good person'?" "This too, brahmin, is impossible, there is no chance that a bad person would know a good person - 'This person is a good person'." "Would, Master Gotama, a good person know a good person - 'This person is a good person'?" "There is this possibility, brahmin, that a good person would know a good person - 'This person is a good person'." "But would, Master Gotama, a good person know a bad person - 'This person is a bad person'?" "This too indeed, brahmin, is a possibility that a good person would know a bad person - 'This person is a bad person'."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'This is impossible, brahmin, there is no chance that a bad person would know a bad person - this person is a bad person. This too, brahmin, is impossible, there is no chance that a bad person would know a good person - this person is a good person. There is this possibility, brahmin, that a good person would know a good person - this person is a good person. This too indeed, brahmin, is a possibility that a good person would know a bad person - this person is a bad person'."
"On one occasion, Master Gotama, in the assembly of the brahmin Todeyya, they were speaking censure of others - 'This King Eḷeyya is foolish, he is devoted to the ascetic Rāmaputta, and he performs such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties.' These attendants of King Eḷeyya are also foolish - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, who are devoted to the ascetic Rāmaputta, and they perform such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties. The brahmin Todeyya leads them by this method. What do you think, sirs, is King Eḷeyya wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial? 'Yes, sir, King Eḷeyya is wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial.'
"Because, sir, the ascetic Rāmaputta is wiser than King Eḷeyya who is wise, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than one capable of seeing what is beneficial, therefore King Eḷeyya is devoted to the ascetic Rāmaputta, and he performs such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties."
"What do you think, sirs, are the attendants of King Eḷeyya wise - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial? 'Yes, sir, the attendants of King Eḷeyya are wise - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial.'
"Because, sir, the ascetic Rāmaputta is wiser than the wise attendants of King Eḷeyya, in matters to be done and matters requiring extra attention, in matters to be spoken and matters requiring extra speech, more capable of seeing what is beneficial than those capable of seeing what is beneficial, therefore the attendants of King Eḷeyya are devoted to the ascetic Rāmaputta; and they perform such supreme respect towards the ascetic Rāmaputta, namely paying respect, rising up in respect, salutation with joined palms, and doing the proper duties."
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama - 'This is impossible, brahmin, there is no chance that a bad person would know a bad person - this person is a bad person. This too, brahmin, is impossible, there is no chance that a bad person would know a good person - this person is a good person. There is this possibility, brahmin, that a good person would know a good person - this person is a good person. This too indeed, brahmin, is a possibility that a good person would know a bad person - "This person is a bad person."' Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed. The seventh.
8.
The Discourse to Upaka
188. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Upaka Maṇḍikāputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Upaka Maṇḍikāputta said this to the Blessed One -
"I, venerable sir, hold such a doctrine and such a view - 'Whoever speaks censure of others, speaking censure of others, every such one does not substantiate it. Not substantiating it, he is blameworthy and at fault.'" "If, Upaka, one speaks censure of others, speaking censure of others, does not substantiate it, not substantiating it, he is blameworthy and at fault. You indeed, Upaka, speak censure of others, speaking censure of others, you do not substantiate it, not substantiating it, you are blameworthy and at fault." "Just as, venerable sir, one might bind with a great snare one who is just emerging; just so indeed I, venerable sir, just emerging, have been bound by the Blessed One with a great snare of argument."
"'This is unwholesome' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Truth-finder's proclamation of the Teaching - thus this is unwholesome. 'But this unwholesome is to be abandoned' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Truth-finder's proclamation of the Teaching - thus this unwholesome is to be abandoned.
"'This is wholesome' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Truth-finder's proclamation of the Teaching - thus this is wholesome. 'But this wholesome is to be developed' - Upaka, has been laid down by me. Therein there are immeasurable terms, immeasurable phrases, immeasurable is the Truth-finder's proclamation of the Teaching - thus this wholesome is to be developed."
Then Upaka Maṇḍikāputta, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached King Ajātasattu Vedehiputta of Magadha; having approached, he reported to King Ajātasattu Vedehiputta of Magadha all the friendly conversation he had with the Blessed One.
When this was said, King Ajātasattu Vedehiputta of Magadha, angry and displeased, said this to Upaka Maṇḍikāputta - "How much of a destroyer of virtue is this salt-maker's boy, how garrulous, how reckless, that he should think that Blessed One, the Worthy One, the One Enlightened by himself, is to be assailed; go away, Upaka, be gone, let me not see you." The eighth.
9.
The Discourse on What is to be Realised
189. "Monks, there are these four mental states to be realised. Which four? There are, monks, mental states to be realised by the body; there are, monks, mental states to be realised by mindfulness; there are, monks, mental states to be realised by the eye; there are, monks, mental states to be realised by wisdom. And what, monks, are the mental states to be realised by the body? The eight deliverances, monks, are to be realised by the body.
And what, monks, are the mental states to be realised by mindfulness? Past lives, monks, are to be realised by mindfulness.
And what, monks, are the mental states to be realised by the eye? The passing away and rebirth of beings, monks, is to be realised by the eye.
And what, monks, are the mental states to be realised by wisdom? The elimination of mental corruptions, monks, is to be realised by wisdom. These, monks, are the four mental states to be realised." The ninth.
10.
The Discourse on the Observance
190. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks -
"This assembly is without prattle, monks; this assembly is free from prattle, monks; pure, established in its core. Such is this Community of monks, monks; such is this assembly, monks. An assembly that is rare to see even in the world, such is this Community of monks, monks; such is this assembly, monks. An assembly that is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world, such is this Community of monks, monks; such is this assembly, monks. An assembly to which a little given becomes much, and much given becomes more, such is this Community of monks, monks; such is this assembly, monks. An assembly that it is fitting to go many yojanas to see, even with provisions, such is this Community of monks, monks.
"There are, monks, monks in this Community of monks who dwell having attained the divine; there are, monks, monks in this Community of monks who dwell having attained the Brahma state; there are, monks, monks in this Community of monks who dwell having attained the imperturbable; there are, monks, monks in this Community of monks who dwell having attained the noble state.
"And how, monks, is a monk one who has attained the divine? Here, monks, a monk, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption; with the subsiding of applied and sustained thought, etc. the second meditative absorption, etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Thus, monks, a monk is one who has attained the divine.
"And how, monks, is a monk one who has attained the Brahma state? Here, monks, a monk dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. Compassion... altruistic joy... dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Thus, monks, a monk is one who has attained the Brahma state.
"And how, monks, is a monk one who has attained imperturbability? Here, monks, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. With the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' he enters and dwells in the plane of infinite consciousness. With the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the plane of nothingness. Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception. Thus, monks, a monk is one who has attained imperturbability.
"And how, monks, is a monk one who has attained the noble? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' Thus, monks, a monk is one who has attained the noble." The tenth.
The Brahmin Chapter is the fourth.
Its summary:
Tunnel, Vassakāra, Upaka, Realisation, and Observance.