an6.43:4 “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its angels, rebels, and spiritual powers, this population with its ascetics and brahmins, its angels and humans.’ And I celebrate the well-spoken words of the Buddha with these verses:

an6.43:5 Awakened as a human being, self-tamed and immersed in samādhi, following the spiritual path, he loves peace of mind.

an6.43:6 Revered by people, gone beyond all things, even the angels honor him; so I’ve heard from the perfected one.

an6.43:7 He has transcended all fetters and escaped from entanglements. Delighting to renounce sensual pleasures, he’s freed like lustrous gold from stone.

an6.43:8 That giant outshines all, like the Himalaya beside other mountains. Of all those named ‘giant’, he is truly named, supreme.

an6.43:9 I shall extol the giant for you, for he does nothing monstrous. Gentleness and harmlessness are two feet of the giant.

an6.43:10 Fervor and chastity are his two other feet. Faith is the giant’s trunk, and equanimity his white tusks.

an6.43:11 Mindfulness is his neck, his head is wisdom— inquiry and thinking about principles. His belly is the sacred hearth of the Dhamma, and his tail is seclusion.

an6.43:12 Practicing absorption, enjoying the breath, he is serene within. The giant is serene when walking, the giant is serene when standing,

an6.43:13 the giant is serene when lying down, and when sitting, the giant is serene. The giant is restrained everywhere: this is the accomplishment of the giant.

an6.43:14 He eats blameless things, he doesn’t eat blameworthy things. When he gets food and clothes, he avoids storing them up.

an6.43:15 Having severed all bonds, fetters large and small, wherever he goes, he goes without concern.

an6.43:16 A white lotus, fragrant and delightful, sprouts in water and grows there, but water does not stick to it.

an6.43:17 Just so the Buddha is born in the world, and lives in the world, but the world does not stick to him, as water does not stick to the lotus.

an6.43:18 A great blazing fire dies down when the fuel runs out. When the coals have gone out it’s said to be ‘quenched’.

an6.43:19 This simile is taught by the discerning to express the meaning clearly. Great giants will understand what the giant taught the giant.

an6.43:20 Free of greed, free of hate, free of delusion, undefiled; the giant, giving up his body, being undefiled, will be fully quenched.”

5. About Dhammika

With Migasālā

an6.44:1 Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat down on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him,

an6.44:2 “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste both fare alike in the next life? My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex. When he passed away the Buddha declared that, since he was among the righteous, he was raised to a high rank of the Garden. But my uncle Isidatta was not chaste; he lived content with his wife. When he passed away the Buddha declared that, since he too was among the righteous, he was raised to the same rank. How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste both fare alike in the next life?” “You’re right, sister, but that’s how the Buddha declared it.”

an6.44:3 Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

an6.44:5 “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world.

an6.44:6 What six? Take a certain individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they go to a lower place, not a higher. They’re going to a lower place, not a higher.

an6.44:7 Take another individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

an6.44:8 Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

an6.44:9 In this case, the individual who is gentle … and has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

an6.44:10 Take another individual who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

an6.44:11 Take another individual who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

an6.44:12 Judgmental people compare them … I, or someone like me, may pass judgment on people.

an6.44:13 Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

an6.44:14 Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

an6.44:15 Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

an6.44:16 In this case, the individual who is angry and conceited, but has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

an6.44:17 Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world.

an6.44:18 If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

5. About Dhammika

Debt

an6.45:1 “Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:2 “When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:3 “When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:4 “When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:5 “When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:6 “When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

an6.45:7 “So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.

an6.45:8 Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.

an6.45:9 In order to conceal the bad things they do by way of body, speech, and mind they harbor corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no one find me out!’ This is how they pay interest, I say.

an6.45:10 Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.

an6.45:11 When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.

an6.45:12 That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they are trapped in the prison of hell. I don’t see a single prison that’s as grim, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell.

an6.45:13 Poverty is said to be suffering in the world, and so is being in debt. A poor person who has fallen into debt frets even when spending the loan.

an6.45:14 And then they’re prosecuted, or even thrown in jail. Such imprisonment is true suffering for someone who prays for pleasure and possessions.

an6.45:15 In the same way, in the Noble One’s training whoever has no faith, no conscience or prudence, contemplates bad deeds.

an6.45:16 After doing bad things by way of body, speech, and mind, they wish, ‘May no one find me out!’

an6.45:17 Their behavior is creepy by body, speech, and mind. They pile up bad deeds on and on, life after life.

an6.45:18 That simpleton evildoer, knowing their own misdeeds, is a poor person who has fallen into debt, and frets even when spending the loan.

an6.45:19 And when in village or wilderness they’re prosecuted by painful mental plans, which are born of remorse.

an6.45:20 That simpleton evildoer, knowing their own misdeeds, goes to a lowly state, or is trapped in hell.

an6.45:21 Such imprisonment is true suffering, from which the attentive are released. With confident heart, they give with wealth that is properly earned.

an6.45:22 That faithful householder of discernment holds a winning hand on both counts: welfare and benefit in this life, and happiness in lives to come. This is how, for a householder, merit grows by generosity.

an6.45:23 In the same way, in the Noble One’s training, whoever is grounded in faith, with conscience and prudence, wise, and ethically restrained,

an6.45:24 is said to live happily in the Noble One’s training. After gaining pleasure not of the flesh, they concentrate on equanimity.

an6.45:25 They give up the five hindrances, constantly energetic, and enter the absorptions, unified, alert, and mindful.

an6.45:26 Truly knowing in this way regards the ending of all fetters, by not grasping in any way, their mind is rightly freed.

an6.45:27 To that unaffected one, rightly freed with the end of the fetters of continued existence, the knowledge comes: ‘My freedom is unshakable.’

an6.45:28 This is the ultimate knowledge. This is the supreme happiness. Sorrowless, stainless, secure: this is the highest freedom from debt.”

5. About Dhammika

By Mahācunda

an6.46:1 So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahācunda said this:

an6.46:2 “Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption: ‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of angels and humans.

an6.46:3 Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of angels and humans.

an6.46:4 Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of angels and humans.

an6.46:5 And take a case where mendicants who practice absorption praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of angels and humans.

an6.46:6 So you should train like this: ‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption.’ That’s how you should train. Why is that? Because it’s rare to find such incredible individuals in the world who have direct meditative experience of the element free of death.

an6.46:7 So you should train like this: ‘As mendicants who practice absorption, we will praise mendicants who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”

5. About Dhammika

Apparent in the Present Life (1st)

an6.47:1 And then the wanderer Moḷiyasīvaka 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: “Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

an6.47:2 “Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

an6.47:3 What do you think, Sīvaka? When there’s hate … delusion … greedy ideas … hateful ideas … When there are delusional ideas in you, do you understand ‘I have delusional ideas in me’? And when there are no delusional ideas in you, do you understand ‘I have no delusional ideas in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

an6.47:4 “Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

5. About Dhammika

Apparent in the Present Life (2nd)

an6.48:1 Then a certain 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, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

an6.48:2 “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

an6.48:3 What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” “Yes, sir.” “Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

an6.48:4 “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.”

5. About Dhammika

With Khema

an6.49:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:

an6.49:2 “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” That is what Khema said, and the Teacher concurred. Then Khema, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

an6.49:3 And then, not long after Khema had left, Sumana said to the Buddha: “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is no one better than me, or equal to me, or worse than me.’” That is what Sumana said, and the Teacher concurred. Then Sumana, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

an6.49:4 Then, not long after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress.

an6.49:5 They don’t represent themselves as being among superiors, inferiors, or equals. Rebirth is ended, <j>the spiritual journey has been completed. They live freed from fetters.”

5. About Dhammika

Sense Restraint

an6.50:1 “Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

an6.50:2 When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

5. About Dhammika

With Ānanda

an6.51:1 Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:

an6.51:2 “Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?” “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” “Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.” “Yes, reverend,” Sāriputta replied. Ānanda said this:

an6.51:3 “Reverend Sāriputta, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, they rehearse it themselves in detail, and they think about and consider the teaching in their heart, examining it with the mind. They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.”

an6.51:4 “It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who possesses these six qualities. For Ānanda memorizes the teaching … statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Those venerables reveal to Ānanda what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.”

5. About Dhammika

Aristocrats

an6.52:1 And then the brahmin Jānussoṇi 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:

an6.52:2 “Aristocrats, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on power. They insist on territory. Their ultimate goal is authority.”

an6.52:3 “Brahmins, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on the hymns. They insist on offerings. Their ultimate goal is a high rank in the Garden.”

an6.52:4 “Householders, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on their profession. They insist on work. Their ultimate goal is to complete their work.”

an6.52:5 “Women, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Women have a man as their ambition. They’re preoccupied with adornments. They’re fixated on their children. They insist on being without a co-wife. Their ultimate goal is authority.”

an6.52:6 “Bandits, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re fixated on their sword. They insist on darkness. Their ultimate goal is invisibility.”

an6.52:7 “Ascetics, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?” “Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re fixated on ethical conduct. They insist on owning nothing. Their culmination is extinguishment.”

an6.52:8 “It’s incredible, worthy Gotama, it’s amazing! The worthy Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. 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.”

5. About Dhammika

Diligence

an6.53:1 Then a certain 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: