Aïguttara Nikàya
3
. Tika Nipàta

6. Brahmanavagga

1. Pañhamadvebrahmanasuttaü

52. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.

Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.

O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear. Brahmins, this world is led on by decay, illness and death. When led on by decay, illness and death, to the one led on to the other, the protection, shelter, light and refuge will be the control in body, speech and mind.

Life is lead on, the life span is short, to the decaying there is no refuge
Thus seeing fear in death, do merit to be pleasant.
To the one going beyond, the pleasantness is the protection ,
By body, speech and mind while living.

2. Dutiyadvebrahmanasuttaü Ý The second on two brahmins

53. Then two aged brahmins decayed and had lived up to a hundred and twenty years approached the Blessed One, sat on a side and said thus to the Blessed One.

Good Gotama, we are aged brahmins decayed we have lived up to a hundred and twenty years, have not done any good, any merit, and anything to ward off fear. Advise us so that it would be for our good, welfare and pleasantness for a long time.

O! You aged brahmins, decayed, have lived up to a hundred and twenty years, have not done the profitable, the good, the meritorious, and anything to ward off fear.

Brahmins, the world is burning of decay, illness, and death .

When led burnt by decay, illness and death, to the beyond, the protection, shelter, light and refuge will be the control in body, speech and mind.

When the house is on fire, whatever is taken out is good not the burnt with it,
Therefore our forefathers when burning with decay and death
Gave away gifts, to be taken with them when going to the next world.

3. A¤¤atarabrahmanasuttaü

54. Then a certain brahmin approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.

Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.

Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

 4. Paribbàjakasuttaü Ý A wandering ascetic

55òhen a certain brahmin, an ascetic of another sect approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One:

Good Gotama, why is it said, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm other Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.

Brahmin, a greedy person, overcome by greed, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.

Brahmin, a greedy person, overcome by greed, consumed by greed, does not know his own good, does not know the good of another and does not know the good of either. When the greed fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.

Brahmin, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the anger fades does not misbehave by body, speech or mind.

Brahmin, an angry person, overcome by anger, consumed by anger, does not know his own good, does not know the good of another and does not know the good of either. When the anger fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, a deluded person, overcome by delusion, consumed by delusion misbehaves by body, speech and mind, when the delusion fades does not misbehave by body, speech or mind.

Brahmin, a deluded person, overcome by delusion, consumed by delusion, does not know his own good, does not know the good of another and does not know the good of either. When the delusion fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that the Teaching is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

5. Nibbutasuttaü

56 Then the brahmin Jànussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, to what extent is extinction here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves?

Brahmin, a greedy person, overcome by greed, consumed by greed thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the greed fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. In this way it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, a greedy person, overcome by greed, consumed by greed misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.

Brahmin, a greedy person, overcome by greed, consumed by greed, does not know his own good, does not know the good of another and does not know the good of either. When the greed fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, an angry person, overcome by anger, consumed by anger thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the anger fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant.

Brahmin, an angry person, overcome by anger, consumed by anger misbehaves by body, speech and mind, when the greed fades does not misbehave by body, speech or mind.

Brahmin, an angry person, overcome by anger, consumed by anger, does not know his own good, does not know the good of another and does not know the good of either. When the anger fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, a deluded person, overcome by delusion, consumed by delusion thinks to harm himself, thinks to harm others. Thinks to harm both and feeling displeased becomes unpleasant. When the delusion fades does not think to harm himself, to harm others, or to harm either and does not feel displeased or unpleasant. Thus brahmin, the Teaching is here and now, not a matter of time, inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Brahmin, a deluded person, overcome by delusion, consumed by delusion misbehaves by body, speech and mind, when the delusion fades does not misbehave by body, speech or mind.

Brahmin, a deluded person, overcome by delusion, consumed by delusion, does not know his own good, does not know the good of another and does not know the good of either. When the delusion fades, he knows his own good as it really is. Knows the good of others as it really is and knows the good of both as it really is In this way too it should be known that extinction is here and now, not a matter of time, is inviting to inspection, leading inwards and is to be realized by the wise by themselves.

Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

6. Palokasuttaü Ý Destined to destruction

57. Then a certain brahmin of a famous clan approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, I have heard this from aged brahmins, the forefathers, the teachers of teachers, that in the past the world was dense with people, they say it was like a shower of hot ashes in the villages, hamlets and kingdoms. Good Gotama, what is the reason for humans to have decreased now, only a few seem to be evident, villages, hamlets, towns and states are not there any more.

Brahmin, now, the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings. Taking sharp weapons, they kill each other, by that many people have died. Brahmin, on account of this reason humans have decreased, only a few seem to be evident, villages, hamlets, towns and states seem to be no more.

Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, adequate rain does not come at the right time.

As a result there is famine, lack of food, seeds turn white, and people live on rationed food and on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.

Further, brahmin, because the people have unrighteous greed, bound by covetousness are overcome by unrighteous teachings, demons and non humans are at large, on account of that many people die. Brahmin, this is the reason for humans to have decreased, for only a few to being evident and villages, hamlets, towns and states to be no more.

Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

7. Vaccagottasuttaü

58. Then the brahmin Vaccagotta approached the Blessed One, exchanged friendly greetings, sat on a side and said to the Blessed One: Good Gotama, I heard that the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.

Good Gotama, those who say the recluse Gotama had said: `Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' Good Gotama, those who say this are they accusing Good Gotama wrongly or are they the words told by good Gotama? To not accuse good Gotama wrongly how could this be told according to the Teaching?

Vacca, those who say, `the recluse Gotama had said this. Gifts should be given to me, not to others. Gifts should be given to my disciples not to the disciples of other sects. Gifts given to me are of much benefit, gifts given to others are not so beneficial. Gifts given to my disciples are of benefit and the gifts given to the disciples of other sects are not beneficial.' accuse me wrongly. Vacca, whoever obstructs someone from giving a gift, destroys and makes three obstacles. What three? Destroys the giver's merit. Destroys the gain of the receiver. And it is preceded by one's own destruction Vacca, whoever obstructs someone from giving a gift, destroys and makes these three obstacles. Vacca I tell you. Whoever throws the washings of his bowl, cup or saucers into a pool or to the pool at the entrance of the village thinking may the living things there, feed on this accrues merit, so there are no doubts when given to humans.

Yet I tell you Vacca, that given to the virtueous, is more fruitfulòhat too those who have given up five and are endowed with five.

What five are to be given up? Interest for sensuality, anger, sloth and tor por, restlessness and worry and doubts.

What five are to be endowed with? The mass of virtues of one gone beyond the training, the mass of concentration ... re ... , the mass of wisdom ... re ... , the mass of release ... re ... and the mass of knowledge for release, of one gone beyond the training. I say that gifts given to those who have given up these five and are endowed with these five are more fruitful.

Of river Rohinie's carrings, the dirty and pure,
Cattle that are spotted, beautiful and dove coloured
The best are the tamed with power and good speed
To them the load is given, the colour does not matter.

In the same manner, of warriors, brahmins, the lower social grades,
Or out castes, the tamed are the best
Righteous, virtueous, truthful and shameful.
Come to the end of the holy life, they have put an end to death,

They have put down the weight, done their duties and are without desires,
Gone beyond all thoughts, are extinguished without holding.
That not attached field is the best for giving gifts
Others give gifts to the unappeased ignore the appeased close by.

As for those who revere the appeased and wise
Their faith gets established in the Well Gone One.
They either go to heaven or are born in families here
And gradually they reach extinction.

8. Tikaõõasuttaü Ý The brahmin Tikanna

59. Then the brahmin Tikaõõa approached the Blessed One, exchanged friendly greetings, sat on a side and began to extol the three Vedas, saying the brahmins versed in the three Vedas were such and such etc.

Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?

Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.

Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.

Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.

Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said: Here, brahmin the bhikkhu secluding his mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. Allaying thoughts and thought processes and the mind internally appeased and brought to one point, without thoughts and thought processes and with joy and pleasantness born of concentration attains to the second jhana. With detachment to joy abides in equanimity. Mindful and aware experiences pleasantness too with the body. This is the third jhana, to this the noble ones say mindful living in pleasantness with equanimity. Giving up pleasantness and unpleasantness and earlier gone beyond pleasure and displeasure and experiencing neither the pleasant nor the unpleasant by purifying mindfulness with equanimity attains to the forth jhana.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.

He recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. With the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasàntness. Knows as it really is, this is the cessation of unpleasantness and knows as it really is, this is the path to the cessation of unpleasantness. He knows, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is, this is the path leading to the cessation of desires. When he knows and sees thus his mind is released, from sensual desires, from desires to be, and from delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

The mind of a keen meditater whose virtues are perfect,
Becomes one-pointed and concentrated.
That wise one dispels darkness, with knowledge turning out Death
He is dear to gods and men, is said has given up everything.

Endowed with the three knowledges, he abides non deluded.
Enlightened, he bears the last body, I worship that Gotama.
He recollects previous births and sees heavens and hells
The sage has destroyed birth and attained knowledge.

A brahmin becomes versed with these three knowledges.
I interpret the three Vedas thus and not as others think about it.
Brahmin, these are the three knowledges in the discipline of the Noble Ones.

Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones. Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

 9. Jànussonisuttaü

60òhen the brahmin Jànussoni approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, how should one make a sacrifice or offer some milk rice to brahmins versed in the three Vedas?

Then the Blessed One said, brahmin, how do the brahmins point out the three Vedas to a brahmin?

Here, good Gotama, the brahmin should be of good birth on both sides, the mother's as well as the father's unblemished and undisturbed, as far as the seventh great grand parents. He should learn and be able to repeat the three Vedas, together with the rules and rituals to officiate as priest. He should know the phonology and etymology of the sequence of words and sounds. The fifth is History and the grammer of words. He should know the marks of a Great Man in the world. Good Gotama, the brahmins appoint the three Vedas to the brahmins in this manner.

Brahmin, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones.

Good Gotama, how is the appointment of the three Vedas in the discipline of the Noble Ones? It is good, if I be taught so that I may know the appointment of the three Vedas in the discipline of the Noble Ones.

Then brahmin, listen carefully I will tell you. The brahmin consented and the Blessed One said: Here, brahmin the bhikkhu secluding his mind from sensual and evil thoughts, with thoughts and thought processes and with joy and pleasantness born of seclusion attains to the first jhana. Allaying thoughts and thought processes and the mind internally appeased and brought to one point, without thoughts and thought processes and with joy and pleasantness born of concentration attains to the second jhana. With detachment to joy he abides in equanimity. Mindful and aware he experiences pleasantness too with the body. This is the third jhana, to this the noble ones say mindful living in pleasantness with equanimity. Giving up pleasantness and unpleasantness and earlier gone beyond pleasure and displeasure and experiencing neither the pleasant nor the unpleasant by purifying mindfulness with equanimity attains to the forth jhana.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable to recollect previous births.

He recalls innumerable previous births, such as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, innumerable forward cycles, innumerable backward cycles and innumerable forward and backward cycles. He recalls there I was of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there, of such name, lineage, clan, with such a disposition, such supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there is born here. Thus he recollects innumerable previous births with characteristics and details This is the first gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the disappearing and appearing of beings. With the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. As these good beings on account of bodily, verbal and mental misconduct, on account of blaming noble ones, on account of wrong view, on account of wrong view of actions, after death are born in decrease, in an evil state, in hell As for these good beings on account of bodily, verbal and mental good conduct, on account of not blaming noble ones, on account of right view, on account of right view of actions, after death are born in increase, in a good state, in heaven. Thus with the purified heavenly eye which is beyond human he sees beings disappearing and appearing unexalted and exalted, beautiful and ugly, in good and evil states. Knows them born according to their actions. This is the second gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkness vanished and light arose when he abode diligent to burn and dispel.

Then he directs the mind thus concentrated, made pure, freed from defilements and blemish, made pliant and maliable and made immoveable for the knowledge of the destruction of desires. He knows as it really is, this is unpleasant. Knows as it really is, this is the arising of unpleasantness. Knows as it really is, this is the cessation of unpleasantness and knows as it really is, this is the path to the cessation of unpleasantness. He knows, these are desires, this is the arising of desires, this is the cessation of desires and he knows as it really is, this is the path leading to the cessation of desires. When he knows and sees thus his mind is released, from sensual desires, from desires to be, and from delusion. When released knowledge arises I am released, birth is destroyed, the holy life is lived to the end, what has to be done is done, there is nothing more to wish. This is the third gain of knowledge to him, by the dispelling of ignorance knowledge arose, darkenss vanished and light arose when he abode diligent to burn and dispel.

 When one endowed with virtues is concentrated to dispel,
His mind becomes one pointed and concentrated
He recollects previous births and sees heavens and hells
The sage has destroyed birth and attained knowledge
A brahmin becomes versed with these three knowledges.
I interpret the three Vedas thus and not as others think about it.
Brahmin, these are the three knowledges in the discipline of the Noble Ones.

Good Gotama, the three Vedas appointed by the brahmins is quite different to the three Vedas appointed in the discipline of the Noble Ones. The three Vedas appointed by the brahmins is not worth one fourth compared to the three Vedas appointed in the discipline of the Noble Ones. Good Gotama, I understand ... re ... remember me as a lay disciple who has taken refuge, from today until life lasts.

10. Sangàravasuttaü Ý The brahmin Sangarava

61. Then the brahmin Saõgàrava approached the Blessed One, exchanged friendly greetings, sat on a side and said: Good Gotama, this occurs to me: We brahmins should make sacrifices and make others do sacrifices. In this manner those who do the sacrifices and those who participate in the sacrifices fall to the method of doing numerous merits in their numerous bodies. As for those who go forth from this or other clan and become homeless, they tame, appease and extinguish one self. Thus in their going forth, they seek wisdom for a single body.

Then brahmin, I will question you on this and you may reply as it pleases you. Here, brahmin, the Thus Gone One is born in the world, worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. He says: Come! This is the path. This is the method. I coming to this path and method came to the noble end of the holy life and abide, myself realizing the knowledge. Come! You too, to this path and method and reach the noble end of the holy life and abide by yourself realizing it. In this manner, the teacher teaches and others come to that path and method. When this is so, isn't it for hundreds, for thousands, isn't it for hundreds of thousands? When this is so, is the going forth for a single body or for innumerable bodies?

Good Gotama, when this is so the going forth is for the good of innumerable bodies.

When this was said venerable ânanda said thus to the brahmin Saõgàrava: Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

The brahmin Saõgàrava replied venerable ânanda thus: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.

For the second time venerable ânanda said: Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

For the second time the brahmin Saõgàrava said to venerable ânanda: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.

For the third time venerable ânanda said: Brahmin, I do not ask you which one is revered and which one is applauded, I ask you, Brahmin, of these two methods, which is less prominent, less troublesome, more fruitful and more effective?

For the third time the brahmin Saõgàrava said to venerable ânanda: As I revere and applaud good Gotama, so also I revere and applaud venerable ânanda.

Then it occured to the Blessed One: The brahmin Saõgàrava evades this rightful question put to him by ânanda, what if I release the situation

The Blessed One asked the brahmin Saõgàrava: Brahmin, today, when sitting in the presence of the royality what was the prevalent current topic. In the past there were few bhikkhus and they showed psychic powers above human and today there are many bhikkhus and only a few show psychic powers above human. This was the current topic when sitting in the presence of the royality.

Brahmin, these three are the extraordinaries. What three? The extraordinary of psychic powers, the extraordinary of guessing or reading others' minds and the extraordinary of giving advice.

Brahmin, what is the extraordinary of psychic powers? Here, brahmin a certain one partakes various forms of psychic powers. One becomes many and many becomes one. Appears and disappears without obstructions, across walls, embankments and rocks, as though passing through space. Comes out of earth and dives into it as though in water. Goes unbroken on water as though on hard earth. Sits cross legged in space like birds small or large. Touches the moon and sun with the hand, thus wields power as far as the world of Brahma Brahmin, this is the extraordinary of psychic powers

Brahmin, what is the extraordinary of guessing or reading others' minds? Brahmin, a certain one guesses with a sign: Your mind is such and such and it is so, and not different. A certain one does not guess with a sign, but hearing the noise of a human, non human or a god, he guesses, your mind is such and such and it is so, and not different

Brahmin, a certain one neither guesses from a sign, nor from the noise of a human, non human or a god, but hearing the sound pervading from a thought: Your mind is such and such and it is so, and not different.

Brahmin, a certain one does not guess from a sign, or from the noise of a human, non human or a god, or hearing the sound pervading from a thought, yet he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses: Your mind is such and such and it is so, and not different. Brahmin, this is the extraordinary of guessing or reading others' minds.

Brahmin, what is the extraordinary of giving advice?

Brahmin, a certain one advises: Think in this manner, do not think in this manner. Attend to these and do not attend to these. Dispel these and develop these and abide. Brahmin, this is the extraordinary of giving advice.

Brahmin, of these three extraordinaries which extraordinary pleases you most?

Good Gotama, the extraordinaryÞHere a certain one partakes various psychic powers ... re ... wields power as far as the world of Brahma. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary a certain one guesses with a sign ... re ... hearing the sound of a god, ... re ... hearing the sound pervading from a thought, ... re ... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and guesses: Your mind is such and such and it is so, and not different. Good Gotama, I rightfully reject that extraordinary. It is for him who experiences it. Good Gotama, as for the extraordinary, here a certain one advises ... re ... and develop these and abide. Good Gotama, this extraordinary pleases me most.

It is wonderful good Gotama, these are excellent words. I know good Gotama is endowed with these three extraordinaries.

Good Gotama partakes various psychic powers ... re ... wields power as far as the world of Brahma. Good Gotama, guesses with a sign ... re ... hearing the sound of a god, ... re ... hearing the sound pervading from a thought, ... re ... he penetrates with the concentrated mind which does not think discurcively or even think and knows how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and Good Gotama advises ... re ... and develop these and abide

Indeed, brahmin, you have spoken words close upon praise, yet I will tell you, I partake various psychic powers ... re ... wield power as far as the world of Brahma ... re ... I penetrate with the concentrated mind which does not think discurcively or even think and know how this good person's mental determinations are directed to this mental state and how he sequentailly thinks these thoughts and I advise ... re ... and develop these and abide

Good Gotama, is there even one other bhikkhu who is endowed with these three extraordinaries other than good Gotama?

Brahmin, it is not one hundred, two hundred, three hundred, four hundred, five hundred, very many are endowed with these extraordinaries.

Good Gotama, where do these bhikkhus abide now?

Brahmin, in this same Community of bhikkhus.

Good Gotama, I understand. It is like something overturned is reinstated. Some thing covered is made manifest. It is as though the path is told to someone who has lost his way and it is as though an oil lamp is lighted for the darkness so that those have their sight could see forms. Thus Good Gotama has explained the Teaching in various ways. Now I take refuge in good Gotama, in the Teaching and the Community of bhikikhus. I am a lay disciple who has taken refuge until life lasts.