AN · an3.60
With Saṅgārava
0.1Aṅguttara Nikāya 3.60
The Numerical Discourses 3.60
0.26. Brāhmaṇavagga
6. The Brahmin Chapter
0.3Saṅgāravasutta
With Saṅgārava
1.1Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Saṅgārava approached the Bhagavā, and having approached, exchanged greetings with the Bhagavā.
1.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
Having exchanged pleasantries and cordial words, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Bhagavā:
1.3“mayamassu, bho gotama, brāhmaṇā nāma.
"We, Master Gotama, are brahmins.
1.4Yaññaṁ yajāmapi yajāpemapi.
We ourselves perform sacrifices, and we have others perform sacrifices.
1.5Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ.
In that regard, Master Gotama, both the one who performs the sacrifice and the one who has others perform it — all of them are practicing the path of merit that benefits many bodies, that is, on account of the sacrifice.
1.6Yo 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 one who, Master Gotama, goes forth from home into homelessness from whatever family, disciplines only one, calms only one, brings only one to final nibbāna — such a one is practicing the path of merit that benefits one body, that is, on account of the going forth."
2.1“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.
"Well then, brahmin, I will ask you about this very matter. Answer as you see fit.
2.2Taṁ kiṁ maññasi, brāhmaṇa,
What do you think, brahmin?
2.3idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
Here a Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed guide of persons to be tamed, teacher of gods and humans, a Buddha, a Bhagavā.
2.4So evamāha:
He says this:
2.5‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi;
'Come, this is the path, this is the practice; having followed it, I proclaim the unsurpassed culmination of the holy life, realized by direct knowledge for myself;
2.6etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
come, you too practice accordingly, so that you too, having so practiced, will attain and dwell having realized by direct knowledge for yourselves the unsurpassed culmination of the holy life.'
2.7Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.
Thus this teacher teaches the Dhamma, and others practice for that purpose — and those number many hundreds, many thousands, many hundreds of thousands.
3.1Taṁ kiṁ maññasi, brāhmaṇa,
What do you think, brahmin?
3.2iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti?
Given this, is the path of merit that benefits one body or many bodies, on account of the going forth?
3.3“Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti.
"Given this, Master Gotama, the path of merit that benefits many bodies applies, on account of the going forth."
4.1Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca:
When this was said, Venerable Ānanda said this to the brahmin Saṅgārava:
4.2“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?
"Of these two paths of yours, brahmin, which path do you prefer — the one with less effort, less striving, greater fruit, and greater benefit?"
4.3Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:
When this was said, the brahmin Saṅgārava said this to Venerable Ānanda:
4.4“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.
"Just like Master Gotama and Master Ānanda —
4.5Ete me pujjā, ete me pāsaṁsā”ti.
these are worthy of my veneration, these are worthy of my praise."
5.1Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca:
A second time, Venerable Ānanda said this to the brahmin Saṅgārava:
5.2“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi:
"I am not asking you this, brahmin:
5.3‘ke vā te pujjā ke vā te pāsaṁsā’ti?
'Who is worthy of your veneration, who is worthy of your praise?'
5.4Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi:
I am asking you this, brahmin:
5.5‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?
'Of these two paths of yours, brahmin, which path do you prefer — the one with less effort, less striving, greater fruit, and greater benefit?'"
5.6Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:
A second time, the brahmin Saṅgārava said this to Venerable Ānanda:
5.7“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.
"Just like Master Gotama and Master Ānanda —
5.8Ete me pujjā, ete me pāsaṁsā”ti.
these are worthy of my veneration, these are worthy of my praise."
6.1Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca:
A third time, Venerable Ānanda said this to the brahmin Saṅgārava:
6.2“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi:
"I am not asking you this, brahmin:
6.3‘ke vā te pujjā ke vā te pāsaṁsā’ti?
'Who is worthy of your veneration, who is worthy of your praise?'
6.4Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi:
I am asking you this, brahmin:
6.5‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti?
'Of these two paths of yours, brahmin, which path do you prefer — the one with less effort, less striving, greater fruit, and greater benefit?'"
6.6Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:
A third time, the brahmin Saṅgārava said this to Venerable Ānanda:
6.7“seyyathāpi bhavaṁ gotamo bhavaṁ cānando.
"Just like Master Gotama and Master Ānanda —
6.8Ete me pujjā, ete me pāsaṁsā”ti.
these are worthy of my veneration, these are worthy of my praise."
7.1Atha kho bhagavato etadahosi:
Then it occurred to the Bhagavā:
7.2“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti.
"Even when asked a legitimate question a third time by Ānanda, the brahmin Saṅgārava evades it and does not answer.
7.3Yannūnāhaṁ parimoceyyan”ti.
Let me rescue him."
7.4Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca:
Then the Bhagavā said this to the brahmin Saṅgārava:
7.5“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti?
"What, brahmin, was the conversation that arose today among the king's men assembled and gathered in the royal inner chamber?"
7.6“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi:
"This was the conversation that arose today, Master Gotama, among the king's men assembled and gathered in the royal inner chamber:
7.7‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ;
'In the past there were fewer bhikkhus, yet more performed the marvel of psychic power that surpasses human capacity;
7.8etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti.
but now there are more bhikkhus, yet fewer perform the marvel of psychic power that surpasses human capacity.'
7.9Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti.
This was the conversation that arose today, Master Gotama, among the king's men assembled and gathered in the royal inner chamber."
8.1“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni.
"There are, brahmin, these three marvels.
8.2Katamāni tīṇi?
What three?
8.3Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
The marvel of psychic power, the marvel of mind-reading, and the marvel of instruction.
8.4Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ?
And what, brahmin, is the marvel of psychic power?
8.5Idha, 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’.
Here, brahmin, someone experiences many kinds of psychic powers: 'Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he passes through walls, through enclosures, through mountains, unimpeded, 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 earth; seated cross-legged, he travels through the sky like a winged bird; with his hand he touches and strokes the moon and sun, so mighty and powerful; he wields bodily mastery as far as the brahma world.'
8.6Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ.
This, brahmin, is called the marvel of psychic power.
9.1Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ?
And what, brahmin, is the marvel of mind-reading?
9.2Idha, brāhmaṇa, ekacco nimittena ādisati:
Here, brahmin, someone reads minds by means of a sign:
9.3‘evampi te mano, itthampi te mano, itipi te cittan’ti.
'Your mind [citta] is thus, your mind [citta] is like this, your mind [citta] is such.'
9.4So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
Even if he reads much, it turns out just so, not otherwise.
10.1Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati:
And here, brahmin, someone does not read minds by means of a sign, but having heard the voice of humans, non-humans, or devatās, reads minds:
10.2‘evampi te mano, itthampi te mano, itipi te cittan’ti.
'Your mind [citta] is thus, your mind [citta] is like this, your mind [citta] is such.'
10.3So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
Even if he reads much, it turns out just so, not otherwise.
11.1Idha 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:
And here, brahmin, someone does not read minds by means of a sign, nor having heard the voice of humans, non-humans, or devatās; but having heard the sound produced by the spread of thought [vitakka] and examination [vicara] in one who is thinking and examining, reads minds:
11.2‘evampi te mano, itthampi te mano, itipi te cittan’ti.
'Your mind [citta] is thus, your mind [citta] is like this, your mind [citta] is such.'
11.3So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
Even if he reads much, it turns out just so, not otherwise.
12.1Idha 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:
And here, brahmin, someone does not read minds by means of a sign, nor having heard the voice of humans, non-humans, or devatās, nor having heard the sound produced by the spread of thought [vitakka] and examination [vicara]; but having encompassed with his own mind [citta] the mind [citta] of one who has attained a samādhi without thought [vitakka] and without examination [vicara], he knows:
12.2‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.
'However this person's mental saṅkhāras are directed, immediately after this mind [citta], he will think the thought [vitakka] called such-and-such.'
12.3So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
Even if he reads much, it turns out just so, not otherwise.
12.4Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ.
This, brahmin, is called the marvel of mind-reading.
13.1Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ?
And what, brahmin, is the marvel of instruction?
13.2Idha, brāhmaṇa, ekacco evamanusāsati:
Here, brahmin, someone instructs thus:
13.3‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
'Think [vitakka] thus, do not think [vitakka] thus; attend thus, do not attend thus; abandon this, attain this and dwell in it.'
13.4Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ.
This, brahmin, is called the marvel of instruction.
13.5Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni.
These, brahmin, are the three marvels.
13.6Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti?
Of these three marvels, brahmin, which marvel do you prefer as more excellent and more refined?"
14.1“Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe…
"In that regard, Master Gotama, as for the marvel where someone experiences many kinds of psychic powers …
14.2yāva brāhmalokāpi kāyena vasaṁ vatteti,
and wields bodily mastery as far as the brahma world —
14.3idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti.
this marvel, Master Gotama, is experienced only by the one who performs it; only for the one who performs it does it accrue.
14.4Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.
To me, Master Gotama, this marvel appears to be akin to an illusion.
15.1Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati:
As for the marvel too, Master Gotama, where someone reads minds by means of a sign:
15.2‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
'Your mind [citta] is thus, your mind [citta] is like this, your mind [citta] is such' — even if he reads much, it turns out just so, not otherwise.
15.3Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe…
And here, Master Gotama, someone does not read minds by means of a sign, but having heard the voice of humans, non-humans, or devatās, reads minds …
15.4napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe…
nor having heard the voice of humans, non-humans, or devatās, but having heard the sound produced by the spread of thought [vitakka] and examination [vicara], reads minds …
15.5napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:
nor having heard the sound produced by the spread of thought [vitakka] and examination [vicara], but having encompassed with his own mind [citta] the mind [citta] of one who has attained a samādhi without thought [vitakka] and without examination [vicara], he knows:
15.6‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā.
'However this person's mental saṅkhāras are directed, immediately after this mind [citta], he will think the thought [vitakka] called such-and-such' — even if he reads much, it turns out just so, not otherwise.
15.7Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti.
This marvel too, Master Gotama, is experienced only by the one who performs it; only for the one who performs it does it accrue.
15.8Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.
To me too, Master Gotama, this marvel appears to be akin to an illusion.
16.1Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati:
But as for this marvel, Master Gotama, where someone instructs thus:
16.2‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti.
'Think [vitakka] thus, do not think [vitakka] thus; attend thus, do not attend thus; abandon this, attain this and dwell in it' —
16.3Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca.
this marvel, Master Gotama, I prefer as the most excellent and most refined of these three marvels.
17.1Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.
Wonderful, Master Gotama! Marvelous, Master Gotama!
17.2Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema.
How well this has been said by Master Gotama! And we hold Master Gotama to be endowed with these three marvels.
17.3Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti,
For Master Gotama experiences many kinds of psychic powers … and wields bodily mastery as far as the brahma world,
17.4bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti:
for Master Gotama, having encompassed with his own mind [citta] the mind [citta] of one who has attained a samādhi without thought [vitakka] and without examination [vicara], knows:
17.5‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.
'However this person's mental saṅkhāras are directed, immediately after this mind [citta], he will think the thought [vitakka] called such-and-such.'
17.6Bhavañhi gotamo evamanusāsati:
And Master Gotama instructs thus:
17.7‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.
'Think [vitakka] thus, do not think [vitakka] thus; attend thus, do not attend thus; abandon this, attain this and dwell in it.'"
18.1“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā;
"Indeed, brahmin, those were words spoken presumptuously and boldly to my face;
18.2api ca tyāhaṁ byākarissāmi.
nonetheless, I will answer you.
18.3Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi.
For I, brahmin, experience many kinds of psychic powers … and wield bodily mastery as far as the brahma world.
18.4Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi:
For I, brahmin, having encompassed with my own mind [citta] the mind [citta] of one who has attained a samādhi without thought [vitakka] and without examination [vicara], know:
18.5‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti.
'However this person's mental saṅkhāras are directed, immediately after this mind [citta], he will think the thought [vitakka] called such-and-such.'
18.6Ahañhi, brāhmaṇa, evamanusāsāmi:
And I, brahmin, instruct thus:
18.7‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti.
'Think [vitakka] thus, do not think [vitakka] thus; attend thus, do not attend thus; abandon this, attain this and dwell in it.'"
19.1“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti?
"But is there, Master Gotama, even one other bhikkhu endowed with these three marvels, apart from Master Gotama?"
19.2“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.
"Not just one hundred, brahmin, nor two hundred, nor three hundred, nor four hundred, nor five hundred — in fact there are far more bhikkhus who are endowed with these three marvels."
19.3“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti?
"And where, Master Gotama, do those bhikkhus dwell at present?"
19.4“Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.
"Right here, brahmin, in this saṅgha of bhikkhus."
20.1“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
"Excellent, Master Gotama! Excellent, Master Gotama!
20.2Seyyathāpi, 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, Master Gotama, one might set upright what had been overturned, or reveal what had been hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms — in the same way, the Dhamma has been illuminated by Master Gotama in many ways.
20.3Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, and to the Dhamma, and to the saṅgha of bhikkhus.
20.4Upāsakaṁ 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 forth for as long as life lasts."
20.5Dasamaṁ.
The tenth.
20.6Brāhmaṇavaggo paṭhamo.
The Brahmin Chapter, the first.
21.0Tassuddānaṁ
Summary of that chapter:
21.1Dve brāhmaṇā caññataro,
Two brahmins and another,
21.2paribbājakena nibbutaṁ;
with the wanderer, the quenched;
21.3Palokavaccho tikaṇṇo,
Palokavaccha, Tikaṇṇa,
21.4soṇi saṅgāravena cāti.
Soṇi, and with Saṅgārava.