[479] Bhikkhus, there are these three supremacies (ādhipateyya). What three? Supremacy of self (attādhipateyya), supremacy of the world (lokādhipateyya), and supremacy of the Dhamma (dhammādhipateyya).
And what, bhikkhus, is supremacy of self? Here, bhikkhus, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'It was not for the sake of robes that I went forth from the household life into homelessness, nor for the sake of almsfood, nor for the sake of lodging; nor was it for the sake of this or that state of existence that I went forth from the household life into homelessness. Rather, [I went forth considering]: I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering (dukkha), oppressed by suffering. Perhaps the making of an end of this entire mass of suffering might be discerned. But if I, having abandoned sensual pleasures of such a kind when I went forth from the household life into homelessness, were to seek sensual pleasures of the same kind, or something still worse, that would not be fitting for me.' He reflects thus: 'My energy shall be aroused, not slack; my mindfulness established, not muddled; my body tranquil, not agitated; my mind (citta) concentrated and unified.' Having made his very self supreme, he abandons the unwholesome and develops the wholesome; he abandons the blameworthy and develops the blameless; he maintains himself in purity. This, bhikkhus, is called supremacy of self.
And what, bhikkhus, is supremacy of the world? Here, bhikkhus, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'It was not for the sake of robes that I went forth from the household life into homelessness, nor for the sake of almsfood, nor for the sake of lodging; nor was it for the sake of this or that state of existence that I went forth from the household life into homelessness. Rather, [I went forth considering]: I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, oppressed by suffering. Perhaps the making of an end of this entire mass of suffering might be discerned. But if I, having gone forth thus, were to think a thought of sensual desire, or think a thought of ill will, or think a thought of harming — great indeed is this community of the world; and in the great community of the world there are ascetics and brahmins possessed of psychic power, with the divine eye, knowers of the minds of others. They see even from afar; though close at hand, they themselves are not seen; and with their own mind they understand the minds [of others]. They too would know me thus: "See, sirs, this clansman: though he has gone forth out of faith from the household life into homelessness, he dwells mixed up with evil, unwholesome states." There are also deities possessed of psychic power, with the divine eye, knowers of the minds of others. They see even from afar; though close at hand, they themselves are not seen; and with their own mind they understand the minds [of others]. They too would know me thus: "See, sirs, this clansman: though he has gone forth out of faith from the household life into homelessness, he dwells mixed up with evil, unwholesome states."' He reflects thus: 'My energy shall be aroused, not slack; my mindfulness established, not muddled; my body tranquil, not agitated; my mind concentrated and unified.' Having made the world supreme, he abandons the unwholesome and develops the wholesome; he abandons the blameworthy and develops the blameless; he maintains himself in purity. This, bhikkhus, is called supremacy of the world.
And what, bhikkhus, is supremacy of the Dhamma? Here, bhikkhus, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'It was not for the sake of robes that I went forth from the household life into homelessness, nor for the sake of almsfood, nor for the sake of lodging; nor was it for the sake of this or that state of existence that I went forth from the household life into homelessness. Rather, [I went forth considering]: I am immersed in birth, aging, and death, in sorrow, lamentation, pain, grief, and despair; I am immersed in suffering, oppressed by suffering. Perhaps the making of an end of this entire mass of suffering might be discerned. The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, leading onward, to be experienced individually by the wise. And there are fellows in the holy life who dwell knowing and seeing. If I, having gone forth in a Dhamma and discipline so well proclaimed, were to dwell lazy and negligent, that would not be fitting for me.' He reflects thus: 'My energy shall be aroused, not slack; my mindfulness established, not muddled; my body tranquil, not agitated; my mind concentrated and unified.' Having made the Dhamma itself supreme, he abandons the unwholesome and develops the wholesome; he abandons the blameworthy and develops the blameless; he maintains himself in purity. This, bhikkhus, is called supremacy of the Dhamma. These, bhikkhus, are the three supremacies.
There is nothing in the world called a secret
for one who commits an evil deed.
Your own self knows, O man,
whether it is true or false.
Indeed, good sir, you despise your good self, the witness —
you who conceal the evil that exists within yourself.
The devas and the Tathāgatas see
the fool faring unrighteously in the world.
Therefore one with self supreme should fare mindfully;
one with the world supreme should be alert and meditative;
one with the Dhamma supreme should live in accordance with the Dhamma —
the sage of truthful striving does not decline.
Having assailed Māra, having vanquished the End-maker,
the striver who has touched the destruction of birth —
such a one is a knower of the world, of excellent wisdom,
a sage unattached (atammayo) with regard to all things.
The Chapter on the Divine Messengers, the Fourth.
Its summary (uddāna):
Brahmā, Ānanda, Sāriputta, the source, and with Hatthaka;
the messengers, and the two kings, the delicate one, and with supremacy.
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The Lesser Chapter (Cūḷavagga), the Fifth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.