an.3.60 Aṅguttara Nikāya (Numbered Discourses)

Saṅgārava

Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him…. Then, sitting to one side, the brahmin Saṅgārava said this to the Blessed One:

“Master Gotama, we brahmins sacrifice and enjoin others to offer sacrifices. Now both one who himself sacrifices and one who enjoins others to offer sacrifices engage in a meritorious practice that extends to many people, that is, one based on sacrifice. But one who leaves his family and goes forth from the household life into homelessness tames only himself, calms only himself, and leads to nibbāna only himself. In such a case, he engages in a meritorious practice that extends to only one person, that is, one based on going forth.”

“Well then, brahmin, I will question you about this matter. You should answer as you see fit. What do you think, brahmin? Here, a Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One. He says thus: ‘Come, this is the path, this is the way. Practicing in accordance with it, I have realized for myself with direct knowledge the unsurpassed culmination of the spiritual life and make it known to others. Come, you too practice thus. Practicing in accordance with it, you too will realize for yourselves with direct knowledge the unsurpassed culmination of the spiritual life and dwell in it.’ Thus the teacher teaches this Dhamma and others practice accordingly. There are many hundreds, many thousands, many hundreds of thousands who do so. What do you think? When this is the case, is that act of going forth a meritorious practice that extends to one person or to many people?”

“When that is the case, Master Gotama, this is a meritorious practice that extends to many people, that is, one based on going forth.”

When this was said, the Venerable Ānanda said to the brahmin Saṅgārava: “Of these two practices, brahmin, which appeals to you more as being simpler and less harmful, and as being more fruitful and beneficial?”

Thereupon the brahmin Saṅgārava said to the Venerable Ānanda: “I consider Master Gotama and Master Ānanda worthy of veneration and praise.”

A second time the Venerable Ānanda said to the brahmin: “Brahmin, I am not asking you whom you consider worthy of veneration and praise. I am asking you which of those two practices appeals to you as being simpler and less harmful, and also as more fruitful and beneficial?”

But a second time the brahmin Saṅgārava replied: “I consider Master Gotama and Master Ānanda worthy of veneration and praise.”

A third time the Venerable Ānanda said to the brahmin: “Brahmin, I am not asking you whom you consider worthy of veneration and praise. I am asking you which of those two practices appeals to you as being simpler and less harmful, and also as more fruitful and beneficial?”

But a third time the brahmin Saṅgārava replied: “I consider Master Gotama and Master Ānanda worthy of veneration and praise.”

Then the Blessed One thought: “Even for a third time the brahmin Saṅgārava, on being asked a legitimate question by Ānanda, falters and does not answer. Let me release him.” Then the Blessed One said to the brahmin Saṅgārava: “What conversation, brahmin, arose today among the king’s retinue when they assembled and were sitting in the royal palace?”

“The conversation was this, Master Gotama: ‘Formerly there were fewer bhikkhus, but more who displayed superhuman wonders of psychic potency. But now there are more bhikkhus, but fewer who display superhuman wonders of psychic potency.’ This was the conversation that arose today among the king’s retinue.”

“There are, brahmin, these three kinds of wonders. What three? The wonder of psychic potency, the wonder of mind-reading, and the wonder of instruction.

(1) “And what, brahmin, is the wonder of psychic potency? Here, a bhikkhu wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world. This is called the wonder of psychic potency.

(2) “And what, brahmin, is the wonder of mind-reading? There is one who, by means of some clue, declares: ‘Your thought is thus, such is what you are thinking, your mind is in such and such a state.’ And even if he makes many declarations, they are exactly so and not otherwise.

“Again, someone does not declare the state of mind on the basis of a clue, but he hears the sound of people, spirits, or deities speaking and then declares: ‘Your thought is thus, such is what you are thinking, your mind is in such and such a state.’ And even if he makes many declarations, they are exactly so and not otherwise.

“Again, someone does not declare the state of mind on the basis of a mark, or by hearing the sound of people, spirits, or deities speaking, but he hears the sound of the diffusion of thought as one is thinking and examining some matter and then declares: ‘Your thought is thus, such is what you are thinking, your mind is in such and such a state.’ And even if he makes many declarations, they are exactly so and not otherwise.

“Again, someone does not declare the state of mind on the basis of a mark, or by hearing the sound of people, spirits, or deities speaking, or by hearing the sound of the diffusion of thought as one is thinking and examining some matter, but with his own mind he encompasses the mind of one who has attained concentration without thought and examination and he understands: ‘This person’s mental activities are so disposed that immediately afterward he will think this thought.’ And even if he makes many declarations, they are exactly so and not otherwise. This is called the wonder of mind-reading.

(3) “And what, brahmin, is the wonder of instruction? Here, someone instructs others thus: ‘Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!’ This is called the wonder of instruction.

“These, brahmin, are the three kinds of wonders. Of these three wonders, which appeals to you as the most excellent and sublime?”

“Among these, Master Gotama, when someone performs this wonder by which he wields the various kinds of psychic potency … exercises mastery with the body as far as the brahmā world, only the one who performs this wonder experiences it and it occurs only to him. This wonder seems to me like a magical trick.

“Again, Master Gotama, when someone performs this wonder by which he declares another’s state of mind on the basis of a clue … by hearing the sound of people, spirits, or deities … by hearing the sound of the diffusion of thought while he is thinking and examining some matter … by encompassing with his own mind the mind of one who has attained concentration that is without thought and examination such that he understands: ‘This person’s mental activities are so disposed that immediately afterward he will think this thought,’ and, even if he makes many declarations, they are exactly so and not otherwise—again, only the one who performs this wonder experiences it and it occurs only to him. This wonder, too, seems to me like a magical trick.

“But, Master Gotama, when someone performs this wonder by which he instructs others thus: ‘Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!’—this wonder appeals to me as the most excellent and sublime of those three wonders.

“It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama! We consider Master Gotama to be one who can perform these three wonders. For Master Gotama wields the various kinds of psychic potency … exercises mastery with the body as far as the brahmā world. Master Gotama encompasses with his own mind the mind of one who has attained concentration that is without thought and examination such that he understands: ‘This person’s mental activities are so disposed that immediately afterward he will think this thought.’ And Master Gotama instructs others thus: ‘Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!’”

“Surely, brahmin, your words are prying and intrusive. Nevertheless, I will answer you. I do wield the various kinds of psychic potency … exercise mastery with the body as far as the brahmā world. I do encompass with my own mind the mind of one who has attained a state of concentration that is without thought and examination such that I understand: ‘This person’s mental activities are so disposed that immediately afterward he will think this thought.’ And I do instruct others thus: ‘Think in this way and not in that way! Attend to this and not to that! Abandon this and enter and dwell in that!’”

“But, Master Gotama, is there even one other bhikkhu apart from Master Gotama who can perform these three wonders?”

“There is not just one hundred, two hundred, three hundred, four hundred, or five hundred bhikkhus, but even more who can perform these three wonders.”

“But where are those bhikkhus presently dwelling?”

“Right here, brahmin, in this Saṅgha of bhikkhus.”

“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

With Saṅgārava

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:
“Master Gotama, we who are called brahmins
make sacrifices and encourage others to make sacrifices.
Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.
But, Master 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.”
“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 who wish to train, teacher of gods and humans, awakened, blessed.
He says,
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination 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 culmination 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.
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, Master Gotama, they are doing good for many people on account of going forth.”
When he said this, Venerable Ānanda said to Saṅgārava,
“Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?”
Saṅgārava said to Ānanda,
“Those such as the masters Gotama and Ānanda
are honored and praised by me!”
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 requirements and undertakings, yet is more fruitful and beneficial?”
For a second time Saṅgārava said to Ānanda,
“Those such as the masters Gotama and Ānanda
are honored and praised by me!”
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 requirements and undertakings, yet is more fruitful and beneficial?”
For a third time Saṅgārava said to Ānanda,
“Those such as the masters Gotama and Ānanda
are honored and praised by me!”
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?”
“Master 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.”
“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; appearing and disappearing; going unimpeded 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 Brahmā realm.
This is called the demonstration of psychic power.
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.
In another case, someone reveals after hearing it from humans or non-humans or deities:
‘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.
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.
In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand:
‘Judging by the way this person’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.
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?”
“Regarding this, Master Gotama, a demonstration of psychic power

is experienced only by the one who performs it, occurring only to them.
This seems to me like a magic trick.
And the demonstration where someone reveals something by means of a sign,

or after hearing it from humans, non-humans, or deities,
or by hearing the sound of thought spreading as someone thinks and considers,
or by comprehending the mind of another person,

is also experienced only by the one who performs it, occurring only to them.
This also seems to me like a magic trick.
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, Master Gotama. It’s the finest of the three kinds of demonstration.
It’s incredible, Master Gotama, it’s amazing,
how well this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration.
For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm.
And Master Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands:
‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
And Master 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.’”
“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 Brahmā realm.
And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand:
‘Judging by the way this person’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.’”
“But Master Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Master 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.”
“Excellent, Master 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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”