an3.58:10 Accomplished in the three knowledges, living without confusion, bearing the final body, they revere the awakened Gotama.

an3.58:11 One who knows their earlier generations, sees the Garden and places of loss, and has attained the ending of birth, a sage of perfect insight—

an3.58:12 it’s because of these three knowledges that a brahmin is a master of the three knowledges. That’s who I call a three-knowledge master, and not the other <j>who repeats what they are told.

an3.58:13 This, brahmin, is a master of the three knowledges in the training of the Noble One.” “Worthy Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

an3.58:14 Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

6. Brahmins

With Jānussoṇi

an3.59:1 Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: “Worthy Gotama, whoever has a charitable offering, a gift of food for the poor, a dish of milk-rice prepared for a blessed occasion, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.” “But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?” “Worthy Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is proficient in the three Vedic knowledges.”

an3.59:2 “Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” “But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One? Worthy Gotama, please teach me this.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

an3.59:3 “Brahmin, it’s when a mendicant, quite secluded from sensual pleasures … enters and remains in the fourth absorption.

an3.59:4 This is the first knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

an3.59:5 When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the passing away and fate of sentient beings. With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds. This is the second knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

an3.59:6 When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, craving for this world’s life, and ignorance. When they’re freed, they know they’re freed. They understand: ‘The trial of this life is over, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the third knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

an3.59:7 One who is perfect in precepts and observances, resolute and serene, whose mind is mastered, unified, serene;

an3.59:8 who knows their earlier generations, sees the Garden and places of loss, and has attained the end of birth, such a sage has perfect insight.

an3.59:9 Because of these three knowledges a brahmin is a master of the three knowledges. That’s who I call a three-knowledge master, and not the other <j>who repeats what they are told.

an3.59:10 This, brahmin, is a master of the three knowledges in the training of the Noble One.” “Worthy Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

an3.59:11 Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

6. Brahmins

With Saṅgārava

an3.60:1 Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, we who are called brahmins make charitable offerings and encourage others to make them. Now, worthy Gotama, both of these people—the one who makes offerings and the one who encourages others to make them—are doing good for many people on account of that offering. But, worthy Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”

an3.60:2 “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed. He says, ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme objective of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme objective of the spiritual life, and will live having realized it with your own insight.’ So the Teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

an3.60:3 What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?” “This being so, worthy Gotama, they are doing good for many people on account of going forth.”

an3.60:4 When he said this, Venerable Ānanda said to Saṅgārava, “Brahmin, which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?” Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

an3.60:5 For a second time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?” For a second time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

an3.60:6 For a third time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?” For a third time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

an3.60:7 Then it occurred to the Buddha, “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don’t I give him a way out?” So the Buddha said to Saṅgārava, “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?” “Worthy Gotama, this came up: ‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’ This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

an3.60:8 “Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. And what is the demonstration of psychic power? It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the highest heavens. This is called the demonstration of psychic power.

an3.60:9 And what is the demonstration of revealing? In one case, someone reveals by means of a sign: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

an3.60:10 In another case, someone reveals after hearing it from humans or non-humans or angels: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

an3.60:11 In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

an3.60:12 In another case, someone comprehends the mind of one who has attained the immersion that’s free of placing the mind and keeping it connected. They understand: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing.

an3.60:13 And what is a demonstration of instruction? It’s when someone instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called a demonstration of instruction. These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?”

an3.60:14 “Regarding this, worthy Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like an illusion.

an3.60:15 And the demonstration where someone reveals something by means of a sign, or after hearing it from humans, non-humans, or angels, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another, is also experienced only by the one who performs it, occurring only to them. This also seems to me like an illusion.

an3.60:16 But as to the demonstration where someone instructs others: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ I prefer this demonstration, worthy Gotama. It’s the finest of the three kinds of demonstration.

an3.60:17 It’s incredible, worthy Gotama, it’s amazing, how well this was said by the worthy Gotama. We regard the worthy Gotama as someone who possesses these three kinds of demonstration. For the worthy Gotama wields the many kinds of psychic power … controlling the body as far as the highest heavens. And Worthy Gotama comprehends the mind of another who has attained the immersion that is free of placing the mind and keeping it connected. He understands: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’ And the worthy Gotama instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

an3.60:18 “Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power … controlling the body as far as the highest heavens. And I do comprehend the mind of another individual who has attained the immersion that is free of placing the mind and keeping it connected. I understand: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’ And I do instruct others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

an3.60:19 “But worthy Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from the worthy Gotama?” “There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.” “But where are these mendicants now staying?” “Right here, brahmin, in this Saṅgha of mendicants.”

an3.60:20 “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

7. The Great Chapter

Sectarian Tenets

an3.61:1 “Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three? There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’ There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of fate alone.’ There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’

an3.61:2 Regarding this, I went up to the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

an3.61:3 Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

an3.61:4 Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences is because of fate alone, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of fate alone.’

an3.61:5 Those who believe that fate is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

an3.61:6 Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

an3.61:7 Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

an3.61:8 These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

an3.61:9 But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught? ‘These are the six elements’: this is the Dhamma I’ve taught … ‘These are the six fields of contact’: this is the Dhamma I’ve taught … ‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught … ‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

an3.61:10 ‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? There are these six elements: the elements of earth, water, fire, air, space, and consciousness. ‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

an3.61:11 ‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact. ‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

an3.61:12 ‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it? Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity. ‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

an3.61:13 ‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

an3.61:14 And what is the noble truth of suffering? Birth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering.

an3.61:15 And what is the noble truth of the origin of suffering? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called the noble truth of the origin of suffering.

an3.61:16 And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering.

an3.61:17 And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. ‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ That’s what I said, and this is why I said it.”

7. The Great Chapter

Perils

an3.62:1 “Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart. What three? There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart.

an3.62:2 Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart.

an3.62:3 Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart. These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.

an3.62:4 Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart. What three? There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart.

an3.62:5 Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart.

an3.62:6 Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart. These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.

an3.62:7 There are three perils that tear mothers and children apart. What three? The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’

an3.62:8 When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’

an3.62:9 When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers and children apart.

an3.62:10 There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

7. The Great Chapter

At Venāgapura