10.
The Discourse to Saṅgārava
61.
Then the brahmin Saṅgārava approached the Blessed One;
having approached, he exchanged friendly greetings with the Blessed One.
Having concluded the pleasant and memorable talk, he sat down to one side.
Seated to one side, the brahmin Saṅgārava said this to the Blessed One -
"We are, Master Gotama, brahmins by name.
We perform sacrifices and we cause others to perform sacrifices.
Therein, Master Gotama, whoever performs a sacrifice and whoever causes others to perform a sacrifice, all of them have entered upon a meritorious practice connected with many bodies, that is to say, on account of the sacrifice.
But whoever, Master Gotama, having gone forth from home into homelessness from whatever family, tames only himself, calms only himself, brings only himself to final quenching, thus this one has entered upon a meritorious practice connected with one body only, that is to say, on account of the going forth."
"Well then, brahmin, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, brahmin, here a Truth-finder arises in the world, a Worthy One, a Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He speaks thus: 'Come, this is the path, this is the practice, practising accordingly, I have realised for myself with direct knowledge the unsurpassed culmination of the holy life and I make it known to others. Come, you too, practise thus, so that, practising accordingly, you too will realise for yourselves with direct knowledge the unsurpassed culmination of the holy life and, having entered upon it, will dwell in it.' Thus the Teacher expounds this Teaching, and others practice accordingly. They are many hundreds, many thousands, many hundreds of thousands who do so.
"What do you think, brahmin, this being so, is this a meritorious practice connected with one body or connected with many bodies, that is to say, on account of the going forth?" "This too, Master Gotama, this being so, is a meritorious practice connected with many bodies, that is to say, on account of the going forth."
When this was said, the Venerable Ānanda said this to the brahmin Saṅgārava - "Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?" When this was said, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
For the second time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the second time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
For the third time the Venerable Ānanda said this to the brahmin Saṅgārava - "I am not asking you thus, brahmin - 'Who are honourable to you, who are praiseworthy to you?' I am asking you thus, brahmin - 'Of these two practices, brahmin, which practice do you prefer as requiring less effort, requiring less exertion, of greater fruit, and of greater benefit?'" For the third time the brahmin Saṅgārava said this to the Venerable Ānanda - "Just as Master Gotama and Master Ānanda. These are honourable to me, these are praiseworthy to me."
Then this occurred to the Blessed One: "Up to the third time the brahmin Saṅgārava, when asked a reasonable question by Ānanda, evades and does not answer. What if I were to set him free?" Then the Blessed One said this to the brahmin Saṅgārava - "What discussion arose today, brahmin, among the king's men seated together assembled in the royal inner palace?" "This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace - 'Formerly there were fewer monks and more displayed the wonder of supernormal power through superhuman achievement; but now there are more monks and fewer display the wonder of supernormal power through superhuman achievement.' This discussion arose today, Master Gotama, among the king's men seated together assembled in the royal inner palace."
"There are these three wonders, brahmin. What three? The wonder of supernormal power, the wonder of mind-reading, the wonder of instruction. And what, brahmin, is the wonder of supernormal power? Here, brahmin, a certain one experiences the various kinds of supernormal power - 'Having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.' This is called, brahmin, the wonder of supernormal power.
"And what, brahmin, is the wonder of mind-reading? Here, brahmin, a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces - 'Thus is your mind, in this way is your mind, such is your thought.' Even if he announces much, it is just so, not otherwise.
"Here again, brahmin, a certain one does not indeed announce by means of a sign, nor does he announce having heard the sound of human beings or spirits or deities, nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' Even if he announces much, it is just so, not otherwise. This is called, brahmin, the wonder of mind-reading.
"And what, brahmin, is the wonder of instruction? Here, brahmin, a certain one instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This is called, brahmin, the wonder of instruction. These, brahmin, are the three wonders. Of these three wonders, brahmin, which wonder do you prefer as more brilliant and more sublime?"
"Therein, Master Gotama, as to this wonder where a certain one experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world - this wonder, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder, Master Gotama, appears to me to be like magic.
"As to this wonder, Master Gotama, where a certain one announces by means of a sign - 'Thus is your mind, in this way is your mind, such is your thought' - even if he announces much, it is just so, not otherwise. Here again, Master Gotama, a certain one does not indeed announce by means of a sign, but having heard the sound of human beings or spirits or deities, he announces, etc. nor does he announce having heard the sound of human beings or spirits or deities, but having heard the sound of the diffusion of applied thought of one who is applying thought and examining, he announces, etc. nor does he announce having heard the sound of the diffusion of applied thought of one who is applying thought and examining, but having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, he understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought' - even if he announces much, it is just so, not otherwise. This wonder too, Master Gotama, whoever performs it, he alone experiences it, whoever performs it, it belongs to him alone. This wonder too, Master Gotama, appears to me to be like magic.
"But this wonder, Master Gotama, where someone instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.' This wonder alone, Master Gotama, I prefer of these three wonders as more brilliant and more sublime.
"It is wonderful, Master Gotama, it is marvellous, Master Gotama! How well spoken is this by Master Gotama, and we remember Master Gotama as endowed with these three wonders. For Master Gotama experiences the various kinds of supernormal power, etc. he exercises mastery with his body even as far as the Brahma world; for Master Gotama, having encompassed with his own mind the mind of one who has attained concentration without applied thought and without sustained thought, understands - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For Master Gotama instructs thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"
"Certainly indeed, brahmin, this speech has been spoken by you having approached and accused; But I will explain to you. For I, brahmin, experience the various kinds of supernormal power, etc. I exercise mastery with my body even as far as the Brahma world. For I, brahmin, having encompassed with my own mind the mind of one who has attained concentration without applied thought and without sustained thought, understand - 'According to how this venerable one's mental activities are directed, immediately after this consciousness he will think this particular applied thought.' For I, brahmin, instruct thus - 'Think in this way, do not think in that way; attend to the mind in this way, do not attend to the mind in that way; abandon this, enter upon and dwell in this.'"
"But is there, Master Gotama, even one other monk who is endowed with these three wonders, 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 monks who are endowed with these three wonders." "But where, Master Gotama, are those monks dwelling now?" "In this very community of monks, brahmin."
"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with good eyesight might see forms'; so too, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.