[185] On one occasion the Blessed One was dwelling at Rājagaha, on the mountain Gijjhakūṭa. Now on that occasion a number of very well-known wanderers were residing in the wanderers' park on the bank of the river Sappinī — namely, the wanderer Annabhāra, the wanderer Vadhara, the wanderer Sakuludāyī, and other very well-known wanderers. Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers' park on the bank of the Sappinī. Now on that occasion, as those wanderers of other sects were sitting assembled together, this conversation arose among them: "Such are the brahmin truths; such are the brahmin truths." Then the Blessed One approached those wanderers; having approached, he sat down on the seat that had been prepared. Sitting there, the Blessed One said to those wanderers: "Wanderers, for what talk are you now sitting together? And what was the conversation left unfinished among you?" "Here, Master Gotama, as we were sitting assembled together, this conversation arose among us: 'Such are the brahmin truths; such are the brahmin truths.'"
"Wanderers, there are these four brahmin truths (brāhmaṇasaccāni) that I have proclaimed, having realized them for myself with superknowledge (abhiññā). What four? Here, wanderers, a brahmin says thus: 'All living beings are not to be killed.' Speaking thus, a brahmin speaks truth, not falsehood. On that account he does not conceive himself 'an ascetic'; he does not conceive himself 'a brahmin'; he does not conceive 'I am better'; he does not conceive 'I am equal'; he does not conceive 'I am worse.' Rather, having directly known the very truth therein, he is practicing simply out of sympathy and compassion for living beings.
"Further, wanderers, a brahmin says thus: 'All sensual pleasures are impermanent, suffering (dukkha), and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. On that account he does not conceive himself 'an ascetic'; he does not conceive himself 'a brahmin'; he does not conceive 'I am better'; he does not conceive 'I am equal'; he does not conceive 'I am worse.' Rather, having directly known the very truth therein, he is practicing simply for disenchantment with, dispassion toward, and cessation of sensual pleasures.
"Further, wanderers, a brahmin says thus: 'All states of existence are impermanent, suffering, and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. On that account he does not conceive himself 'an ascetic'; he does not conceive himself 'a brahmin'; he does not conceive 'I am better'; he does not conceive 'I am equal'; he does not conceive 'I am worse.' Rather, having directly known the very truth therein, he is practicing simply for disenchantment with, dispassion toward, and cessation of states of existence.
"Further, wanderers, a brahmin says thus: 'I am not anything belonging to anyone anywhere; nor is there anything belonging to me in anyone anywhere.' Speaking thus, a brahmin speaks truth, not falsehood. On that account he does not conceive himself 'an ascetic'; he does not conceive himself 'a brahmin'; he does not conceive 'I am better'; he does not conceive 'I am equal'; he does not conceive 'I am worse.' Rather, having directly known the very truth therein, he is practicing simply the way of nothingness (ākiñcañña).
"These, wanderers, are the four brahmin truths that I have proclaimed, having realized them for myself with superknowledge."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.