Theravadan

Other Translations: Deutsch , ру́сский язы́к

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.60 Numbered Discourses 3.60Numbered Discourses 3.60

6. Brāhmaṇavagga 6. Brahmins 6. Brahmins

Saṅgāravasutta To Saṅgārava With Saṅgārava

Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahman Saṅgārava went to the Blessed One and, on arrival, exchanged courteous greetings with him. Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“mayamassu, bho gotama, brāhmaṇā nāma. “I say, Master Gotama. We brahmans “Worthy Gotama, we who are called brahmins

Yaññaṁ yajāmapi yajāpemapi. perform sacrifices and get others to perform sacrifices. make sacrifices and encourage others to make sacrifices.

Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. And whoever performs a sacrifice, whoever gets others to perform a sacrifice, they have all practiced a practice of merit—the business of a sacrifice—(that benefits) countless beings. Now, worthy Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.

Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti. But whoever, leaving his family, has gone forth from the home life into homelessness, and tames his single self, brings his single self into tune, brings his single self to unbinding: his practice of merit—this business of going forth—is one (that benefits) only one being.” But, worthy Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”

“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. “Very well then, brahman, in that case I will cross-question you. Answer as you see fit. “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, brāhmaṇa, What do you think? What do you think, brahmin?

idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. There is the case where a Tathāgata appears in the world, a worthy one, rightly-self-awakened, consummate in clear-knowing & conduct, Well-Gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.

So evamāha: He says: He says,

‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; ‘Here! This is the path, this is the practice which, having practiced, I make known the unexcelled gaining of a footing in the holy life,1 having directly known & realized it for myself. ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme objective of the spiritual life with my own insight, and I make it known.

etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Come! You, too, practice in such a way that you will remain in the unexcelled gaining of a footing in the holy life, having directly known & realized it for yourselves.’ Please, all of you, practice like this, and you too will realize the supreme objective of the spiritual life, and will live having realized it with your own insight.’

Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni. Thus the Teacher teaches the Dhamma, and others practice, for authenticity [tathattā].2 And there are countless hundreds of them, countless thousands of them, countless hundreds of thousands of them. So the Teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

Taṁ kiṁ maññasi, brāhmaṇa, This being the case, What do you think, brahmin?

iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti? is this practice of merit—this business of going-forth—one that benefits countless beings, or only one being?” This being so, are they doing good for just one person or for many people on account of going forth?”

“Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti. “This being the case, Master Gotama, this practice of merit—this business of going-forth—is one that benefits countless beings.” “This being so, worthy Gotama, they are doing good for many people on account of going forth.”

Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: When this was said, Ven. Ānanda said to the brahman Saṅgārava, When he said this, Venerable Ānanda said to Saṅgārava,

“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti? “Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?” “Brahmin, which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: When this was said, the brahman Saṅgārava said to Ven. Ānanda, Saṅgārava said to Ānanda,

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Just as with Master Gotama & Master Ānanda, “Those such as the worthies Gotama and Ānanda

Ete me pujjā, ete me pāsaṁsā”ti. I worship them, I praise them (both).” are honored and praised by me!”

Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: A second time, Ven. Ānanda said to him, For a second time, Ānanda said to Saṅgārava,

“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: “I didn’t ask you “Brahmin, I didn’t ask you

‘ke vā te pujjā ke vā te pāsaṁsā’ti? whom you worship and whom you praise. who you honor and praise.

Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: I ask you, I asked you

‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? ‘Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?’” which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: A second time, the brahman Saṅgārava said to Ven. Ānanda, For a second time Saṅgārava said to Ānanda,

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Just as with Master Gotama & Master Ānanda, “Those such as the worthies Gotama and Ānanda

Ete me pujjā, ete me pāsaṁsā”ti. I worship them, I praise them (both).” are honored and praised by me!”

Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: A third time, Ven. Ānanda said to him, For a third time, Ānanda said to Saṅgārava,

“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: “I didn’t ask you “Brahmin, I didn’t ask you

‘ke vā te pujjā ke vā te pāsaṁsā’ti? whom you worship and whom you praise. who you honor and praise.

Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: I ask you, I asked you

Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: A third time, the brahman Saṅgārava said to Ven. Ānanda, For a third time Saṅgārava said to Ānanda,

“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. “Just as with Master Gotama & Master Ānanda, “Those such as the worthies Gotama and Ānanda

Ete me pujjā, ete me pāsaṁsā”ti. I worship them, I praise them (both).” are honored and praised by me!”

Atha kho bhagavato etadahosi: Then the thought occurred to the Blessed One, Then it occurred to the Buddha,

“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. “Being asked a legitimate question by Ānanda up to the third time, the brahman Saṅgārava evades it and does not reply to it. “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering.

Yannūnāhaṁ parimoceyyan”ti. Suppose I were to get him out (of this dilemma).” Why don’t I give him a way out?”

Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: So the Blessed One said to the brahman Saṅgārava, So the Buddha said to Saṅgārava,

“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti? “Brahman, what was the topic of conversation that arose today when the royal court sat gathered in the royal palace?” “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”

“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: “Master Gotama, this was the topic of conversation that arose today when the royal court sat gathered in the royal palace: “Worthy Gotama, this came up:

‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; ‘In the past, there were fewer monks but more who, endowed with superior human attainments, displayed the miracle of psychic power. ‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power;

etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. Now there are more monks but fewer who, endowed with superior human attainments, display the miracle of psychic power.’ while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’

Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti. This, Master Gotama, was the topic of conversation that arose today when the royal court sat gathered in the royal palace.” This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. “Brahman, there are these three miracles. “Brahmin, there are three kinds of demonstration.

Katamāni tīṇi? Which three? What three?

Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. The miracle of psychic power, the miracle of telepathy, & the miracle of instruction. A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? “And what is the miracle of psychic power? And what is the demonstration of psychic power?

Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. There is the case where a certain person wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds. It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.

Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ. This is called the miracle of psychic power. This is called the demonstration of psychic power.

Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? “And what is the miracle of telepathy? And what is the demonstration of revealing?

Idha, brāhmaṇa, ekacco nimittena ādisati: There is the case where a certain person reads (another person’ thoughts) by means of a sign [vision], (saying,) In one case, someone reveals by means of a sign:

‘evampi te mano, itthampi te mano, itipi te cittan’ti. ‘Such is your thinking, here is where your thinking is, thus is your mind.’ ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’

So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. And however much he may read, that’s exactly how it is, and not otherwise. And even if they reveal this many times, it turns out exactly so, not otherwise.

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision, but by hearing the voice of human beings, non-human beings, or devas, (saying,) In another case, someone reveals after hearing it from humans or non-humans or deities:

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; but by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating, (saying,) In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:

Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: Then there is the case where a certain person reads (another person’s thoughts), not by means of a sign or vision; not by hearing the voice of human beings, non-human beings, or devas; not by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating; but by encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, he discerns, In another case, someone comprehends the mind of one who has attained the immersion that’s free of placing the mind and keeping it connected. They understand:

‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state, they’ll think this thought.’

Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ. “This, brahman, is the miracle of telepathy. This is called the demonstration of revealing.

Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? “And what is the miracle of instruction? And what is a demonstration of instruction?

Idha, brāhmaṇa, ekacco evamanusāsati: There is the case where a certain person gives instruction in this way: It’s when someone instructs others like this:

‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’ ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’

Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ. This is called the miracle of instruction. This is called a demonstration of instruction.

Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. “And these are the three miracles. These are the three kinds of demonstration.

Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti? “Now, brahman, of these three miracles, which one appeals to you as the highest & most sublime?” Of these three kinds of demonstration, which do you consider to be the finest?”

“Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe… “Master Gotama, of these three miracles, the miracle of psychic power where a certain person wields manifold psychic powers… “Regarding this, worthy Gotama, a demonstration of psychic power

yāva brāhmalokāpi kāyena vasaṁ vatteti, (and) exercises influence with his body even as far as the Brahmā worlds:

idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. That is a miracle experienced only by him who does it; it belongs only to him who does it. is experienced only by the one who performs it, occurring only to them.

Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. It seems to me to be of the nature of an illusion. This seems to me like an illusion.

Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: “As for the miracle where a certain person by means of a sign or vision… And the demonstration where someone reveals something by means of a sign,

‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. ‘Such is your thinking, here is where your thinking is, thus is your mind.’

Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe… by hearing the voice of human beings, non-human beings, or devas… or after hearing it from humans, non-humans, or deities,

napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe… by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating, (saying,) or by hearing the sound of thought spreading as someone thinks and considers,

napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: (or) who by encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, he discerns, or by comprehending the mind of another,

‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ And however much he may read, that’s exactly how it is, and not otherwise:

Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. That is a miracle experienced only by him who does it; it belongs only to him who does it. is also experienced only by the one who performs it, occurring only to them.

Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. It seems to me to be of the nature of an illusion. This also seems to me like an illusion.

Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: “As for the miracle where a certain person gives instruction in this way: But as to the demonstration where someone instructs others:

‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that’: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’

Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca. this is the miracle that, of the three, appeals to me as the highest & most sublime. I prefer this demonstration, worthy Gotama. It’s the finest of the three kinds of demonstration.

Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “How amazing, Master Gotama! How astounding, It’s incredible, worthy Gotama, it’s amazing,

Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. how well this has been said by Master Gotama. And we hold that Master Gotama is endowed with these three marvels: how well this was said by the worthy Gotama. We regard the worthy Gotama as someone who possesses these three kinds of demonstration.

Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, Master Gotama wields manifold psychic powers… (and) exercises influence with his body even as far as the Brahmā worlds. … For the worthy Gotama wields the many kinds of psychic power … controlling the body as far as the realm of divinity.

bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: By encompassing with his own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, Master Gotama discerns, And Worthy Gotama comprehends the mind of another who has attained the immersion that is free of placing the mind and keeping it connected. He understands:

Bhavañhi gotamo evamanusāsati: Master Gotama gives instruction in this way: And the worthy Gotama instructs others like this:

‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti. ‘Direct your thought in this way, don’t direct it in that. Attend to things in this way, don’t attend to them in that. Let go of this, enter and remain in that.’” ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; “Well, brahman, you are certainly being rude & presumptuous in making this statement, “Your words are clearly invasive and intrusive, brahmin.

api ca tyāhaṁ byākarissāmi. but still I will respond to you. Nevertheless, I will answer you.

Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi. Yes, I wield manifold psychic powers… (and) exercise influence with my body even as far as the Brahmā worlds; … For I do wield the many kinds of psychic power … controlling the body as far as the realm of divinity.

Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: by encompassing with my own awareness the awareness of one who has attained a concentration devoid of directed thought & evaluation, I discern, And I do comprehend the mind of another individual who has attained the immersion that is free of placing the mind and keeping it connected. I understand:

‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. ‘Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.’ ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’

Ahañhi, brāhmaṇa, evamanusāsāmi: I give instruction in this way: And I do instruct others like this:

“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? “Aside from Master Gotama, is there another monk who is endowed with these three miracles?” “But worthy Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from the worthy Gotama?”

“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. “Brahman, there are not only one hundred other monks… two… three… four… five hundred other monks: The monks who are endowed with these three miracles are many more than that.” “There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”

“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti? “And, Master Gotama, where do those monks now live?” “But where are these mendicants now staying?”

“Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti. “In this very same Saṅgha of monks.” “Right here, brahmin, in this Saṅgha of mendicants.”

“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent! “Excellent, worthy Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. 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, worthy Gotama has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.” From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Dasamaṁ.

Brāhmaṇavaggo paṭhamo.

Tassuddānaṁ

Dve brāhmaṇā caññataro,

paribbājakena nibbutaṁ;

Palokavaccho tikaṇṇo,

soṇi saṅgāravena cāti.

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