5.
The Discourse on the Brahmin's Truth
185.
On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain.
Now at that time several well-known wandering ascetics were dwelling at the wandering ascetics' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics.
Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wandering ascetics' park on the bank of the Sappinī.
Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Thus also are the brahmin truths, thus also are the brahmin truths." Then the Blessed One approached those wandering ascetics; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wandering ascetics -
"What discussion were you having as you sat together here, wandering ascetics? And what was the conversation that was interrupted?" "Here, Master Gotama, when we were sitting together assembled, this discussion arose - 'Thus also are the brahmin truths, thus also are the brahmin truths.'"
"There are, wandering ascetics, these four brahmin truths that I have realised by direct knowledge myself and proclaimed. What are the four? Here, wandering ascetics, a brahmin speaks thus - 'All living beings are not to be killed.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for sympathy and compassion towards living beings only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'All sensual pleasures are impermanent, suffering, subject to change.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising for disenchantment, dispassion, and cessation towards sensual pleasures only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'All existences are impermanent, etc. he is practising for disenchantment, dispassion, and cessation towards existences only.
"Furthermore, wandering ascetics, a brahmin speaks thus - 'I am not anywhere a possession of anyone, nor is there anywhere in anything a possession of mine.' Thus speaking, the brahmin speaks truth, not falsehood. He does not imagine on account of that 'I am an ascetic,' does not imagine 'I am a brahmin,' does not imagine 'I am superior,' does not imagine 'I am equal,' does not imagine 'I am inferior.' But rather, having directly known whatever truth is there, he is practising the practice of nothingness only. These, wandering ascetics, are the four brahmin truths that I have realised by direct knowledge myself and proclaimed." The fifth.