[500] Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One, and when the courteous and amiable talk was concluded, he sat down to one side. Sitting to one side, the brahmin Saṅgārava said to the Blessed One: "Master Gotama, we who are called brahmins perform sacrifices (yañña) and cause others to perform sacrifices. Therein, Master Gotama, both one who himself performs a sacrifice and one who causes a sacrifice to be performed — all of them are practicing a meritorious practice (puññapaṭipadā) that extends to many persons (anekasārīrikā), namely, that which is based on sacrifice. But, Master Gotama, one who has gone forth from whatever family, from the household life into homelessness, tames only himself, calms only himself, brings only himself to final quenching. Thus his is a meritorious practice extending to one person only, namely, that which is based on the going forth (pabbajjā)."
"Well then, brahmin, I shall question you about this in return; answer as you see fit. What do you think, brahmin? Here a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, perfect in true knowledge and conduct, a Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and human beings, the Buddha, the Blessed One. He speaks thus: 'This here is the path, this is the practice; practicing in accordance with it, I make known the unsurpassed culmination of the spiritual life (brahmacariyogadha), having realized it for myself with direct knowledge. Come, you too practice thus; practicing in accordance with it, you too will dwell having realized for yourselves with direct knowledge the unsurpassed culmination of the spiritual life, having entered upon it.' Thus this teacher teaches the Dhamma, and others practice for the attainment of that state; and they number many hundreds, many thousands, many hundreds of thousands. What do you think, brahmin? This being so, is this a meritorious practice extending to one person or extending to many persons, namely, that which is based on the going forth?"
"This being so, Master Gotama, this is indeed a meritorious practice extending to many persons, namely, that which is based on the going forth."
When this was said, the Venerable Ānanda said to the brahmin Saṅgārava: "Brahmin, of these two practices, which practice appeals to you as the simpler, the one involving less trouble, and yet of greater fruit and greater benefit?" When this was said, the brahmin Saṅgārava said to the Venerable Ānanda: "Just as Master Gotama is, so is Master Ānanda: these are the ones I venerate, these are the ones I praise."
A second time the Venerable Ānanda said to the brahmin Saṅgārava: "Brahmin, I am not asking you thus: 'Whom do you venerate, or whom do you praise?' Rather, brahmin, I am asking you this: brahmin, of these two practices, which practice appeals to you as the simpler, the one involving less trouble, and yet of greater fruit and greater benefit?" A second time the brahmin Saṅgārava said to the Venerable Ānanda: "Just as Master Gotama is, so is Master Ānanda: these are the ones I venerate, these are the ones I praise."
A third time the Venerable Ānanda said to the brahmin Saṅgārava: "Brahmin, I am not asking you: 'Whom do you venerate, or whom do you praise?' Rather, brahmin, I am asking you this: brahmin, of these two practices, which practice appeals to you as the simpler, the one involving less trouble, and yet of greater fruit and greater benefit?" A third time the brahmin Saṅgārava said to the Venerable Ānanda: "Just as Master Gotama is, so is Master Ānanda: these are the ones I venerate, these are the ones I praise."
Then it occurred to the Blessed One: "Even up to the third time, the brahmin Saṅgārava, being asked a legitimate question by Ānanda, founders and does not answer it. Suppose I were to release him." Then the Blessed One said to the brahmin Saṅgārava: "Brahmin, what topic of conversation arose today among those sitting and assembled together in the royal retinue in the royal palace?"
"Master Gotama, this topic of conversation arose today among those sitting and assembled together in the royal retinue in the royal palace: 'Formerly, it is said, the bhikkhus were fewer, but more of them displayed a superhuman state (uttarimanussadhamma), the marvel of psychic power (iddhipāṭihāriya); now the bhikkhus are more numerous, but fewer of them display a superhuman state, the marvel of psychic power.' This, Master Gotama, was the topic of conversation that arose today among those sitting and assembled together in the royal retinue in the royal palace."
"Brahmin, there are these three marvels (pāṭihāriya). What three? The marvel of psychic power, the marvel of mind-reading (ādesanāpāṭihāriya), and the marvel of instruction (anusāsanīpāṭihāriya).
"And what, brahmin, is the marvel of psychic power? Here, brahmin, someone wields the various kinds of psychic power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without breaking the surface as though it were earth; sitting cross-legged he travels through the air like a bird on the wing; with his hand he touches and strokes even this moon and sun, so mighty and so powerful; he exercises mastery with the body even as far as the Brahmā world. This, brahmin, is called the marvel of psychic power.
"And what, brahmin, is the marvel of mind-reading? Here, brahmin, someone declares by means of a sign: 'Thus is your mind (mano); such is your mind; thus is your thought (citta).' And even if he makes many declarations, it is exactly so and not otherwise. Here again, brahmin, someone does not declare by means of a sign, but rather, having heard a sound from humans, non-humans, or deities, he declares: 'Thus is your mind; such is your mind; thus is your thought.' And even if he makes many declarations, it is exactly so and not otherwise. Here again, brahmin, someone declares neither by means of a sign, nor by having heard a sound from humans, non-humans, or deities, but rather, having heard the sound of the thought and examination (vitakka-vicāra) of one who is thinking and examining, he declares: 'Thus is your mind; such is your mind; thus is your thought.' And even if he makes many declarations, it is exactly so and not otherwise. Here again, brahmin, someone declares neither by means of a sign, nor by having heard a sound from humans, non-humans, or deities, nor by having heard the sound of the thought and examination of one thinking and examining; but rather, having encompassed with his own mind the mind of one who has attained a concentration (samādhi) without thought and examination, he understands: 'As this good person's mental formations (manosaṅkhāra) are disposed, so, immediately following this state of mind, he will think such and such a thought.' And even if he makes many declarations, it is exactly so and not otherwise. This, brahmin, is called the marvel of mind-reading.
"And what, brahmin, is the marvel of instruction? Here, brahmin, someone instructs thus: 'Think in this way, do not think in that way; attend in this way, do not attend in that way; abandon this, enter upon and dwell in this.' This, brahmin, is called the marvel of instruction. These, brahmin, are the three marvels. Of these three marvels, brahmin, which marvel appeals to you as the most excellent and the most sublime?"
"Therein, Master Gotama, as to that marvel whereby someone here wields the various kinds of psychic power … exercises mastery with the body even as far as the Brahmā world — of that marvel, Master Gotama, only the one who performs it experiences it; it occurs only to the one who performs it. This marvel, Master Gotama, appears to me to be of the nature of an illusion. And as to that marvel, Master Gotama, whereby someone here declares by means of a sign: 'Thus is your mind; such is your mind; thus is your thought,' and even if he makes many declarations, it is exactly so and not otherwise; and here, Master Gotama, someone does not declare by means of a sign, but rather, having heard a sound from humans, non-humans, or deities, he declares … nor by having heard a sound from humans, non-humans, or deities, but rather, having heard the sound of the thought and examination of one thinking and examining, he declares … nor by having heard the sound of the thought and examination of one thinking and examining, but rather, having encompassed with his own mind the mind of one who has attained a concentration without thought and examination, he understands: 'As this good person's mental formations are disposed, so, immediately following this state of mind, he will think such and such a thought,' and even if he makes many declarations, it is exactly so and not otherwise — of this marvel too, Master Gotama, only the one who performs it experiences it; it occurs only to the one who performs it. This marvel too, Master Gotama, appears to me to be of the nature of an illusion. But as to that marvel, Master Gotama, whereby someone here instructs thus: 'Think in this way, do not think in that way; attend in this way, do not attend in that way; abandon this, enter upon and dwell in this' — this marvel, Master Gotama, appeals to me as the most excellent and the most sublime of these three marvels.
"It is astounding, Master Gotama, it is amazing, Master Gotama, how well this has been spoken by Master Gotama! And we hold Master Gotama to be endowed with these three marvels. For Master Gotama wields the various kinds of psychic power … exercises mastery with the body even as far as the Brahmā world; for Master Gotama, having encompassed with his own mind the mind of one who has attained a concentration without thought and examination, understands: 'As this good person's mental formations are disposed, so, immediately following this state of mind, he will think such and such a thought'; and for Master Gotama instructs thus: 'Think in this way, do not think in that way; attend in this way, do not attend in that way; abandon this, enter upon and dwell in this.'"
"Certainly, brahmin, your words are pointedly personal and presumptuous; nevertheless, I shall answer you. For I do, brahmin, wield the various kinds of psychic power … I exercise mastery with the body even as far as the Brahmā world. And I, brahmin, having encompassed with my own mind the mind of one who has attained a concentration without thought and examination, understand: 'As this good person's mental formations are disposed, so, immediately following this state of mind, he will think such and such a thought.' And I, brahmin, instruct thus: 'Think in this way, do not think in that way; attend in this way, do not attend in that way; abandon this, enter upon and dwell in this.'"
"But is there, Master Gotama, even one other bhikkhu who is endowed with these three marvels, 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 bhikkhus who are endowed with these three marvels."
"But where, Master Gotama, do those bhikkhus dwell at present?"
"In this very Saṅgha of bhikkhus, brahmin."
"Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or uncover what was concealed, or point out the way to one who was lost, or hold up an oil-lamp in the darkness so that those with eyes might see forms, even so has the Dhamma been made clear in many ways by Master Gotama. I go for refuge to Master Gotama, and to the Dhamma, and to the Saṅgha of bhikkhus. May Master Gotama remember me as a lay follower who has gone for refuge for as long as life lasts, from this day forward."
The First Chapter: On Brahmins (Brāhmaṇavagga).
Its summary (uddāna):
The two on persons (Jana), and the Brāhmaṇa; with the Wanderer (Paribbājaka), the Quenched (Nibbuta);
Enticement (Palobha) and Muttering (Jappa), Tikaṇṇa, [Jāṇus]soṇi, and with Saṅgārava.
_______________
The Great Chapter (Mahāvagga), the Second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.