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a strong conch-blower easily makes himself heard in the four directions; even so, young man, ... for a mind-release of equanimity thus developed, any limited action does not remain there, does not stand there. This too, young man, is a path to companionship with Brahmā. he said. 472. When this was said, Subha the student, son of Todeyya, said to the Blessed One: "Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms— even so has the Dhamma been made clear by the good Gotama in many ways. I go for refuge to the good Gotama, to the Dhamma, and to the Sangha of bhikkhus. May the good Gotama remember me as a lay follower who has taken refuge from this day forth as long as life lasts. Now then, good Gotama, we depart; we have many duties, many things to do." "You may go, student, when you think it is time," he said. Then Subha the student, son of Todeyya, having delighted in and approved of the Blessed One's words, rose from his seat, saluted the Blessed One, circumambulated him respectfully, and departed. Now at that time, Jāṇussoṇi the brahmin was leaving Sāvatthī in a chariot drawn by pure white mares, in the middle of the day. Jāṇussoṇi the brahmin saw Subha the student, son of Todeyya, coming from afar. Having seen Subha the student, son of Todeyya, he said to him: "Well, good Bhāradvāja, where are you coming from in the middle of the day?" "I am coming, sir, from the presence of the ascetic Gotama." "What do you think, good Bhāradvāja, does he consider the ascetic Gotama wise in the manifestation of wisdom?" "Who am I, sir, and who am I to know the manifestation of wisdom of the ascetic Gotama? He himself would surely be such a one who would know the manifestation of wisdom of the ascetic Gotama." "Indeed, good Bhāradvāja, you praise the ascetic Gotama with high praise." "Who am I, sir, and who am I to praise the ascetic Gotama? That good Gotama is praised by the praised, the best of gods and humans. And these, sir, Brahmins declare five qualities for the doing of merit, for the attainment of skillfulness. These, the recluse Gotama calls requisites for the mind— namely, the mind without ill-will, without malevolence, for its development. When this was said, the Brahmin Jāṇussoṇi, descending from his chariot drawn by pure white mares, arranging his upper robe over one shoulder, and raising his joined hands towards the Blessed One, uttered an exclamation: “Fortunate is King Pasenadi of Kosala, exceedingly fortunate is King Pasenadi of Kosala, in whose realm the Tathāgata, the Arahant, the Perfectly Self-Awakened One, dwells!” The Subha Sutta, the ninth, is finished. 10. The Saṅgārava Sutta 473. Thus have I heard: At one time the Blessed One was wandering in the Kosala country with a large community of bhikkhus. Now at that time, a brahmin woman named Dhanañjānī was living in Cañcalikappa, deeply devoted to the Buddha, the Dhamma, and the Saṅgha. Then the brahmin woman Dhanañjānī, having stumbled, three times uttered an exclamation: “Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One. Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One. Homage to the Blessed One, the Arahant, the Perfectly Self-Awakened One.” Now at that time, a young man named Saṅgārava was living in Cañcalikappa, master of the three Vedas, with their vocabularies, rituals, phonology, and as fifth, the histories. He was a master of words, a grammarian, skilled in the philosophy of nature and the marks of a great man. The young man Saṅgārava heard the brahmin woman Dhanañjānī speaking thus. Having heard, he said to the brahmin woman Dhanañjānī: “This brahmin woman Dhanañjānī is certainly deluded, this brahmin woman Dhanañjānī is certainly possessed, when there are brahmins, yet…” and indeed, of that shaven-headed ascetic, he will speak praise." "Indeed, you, dear good sir, do not know the virtue and wisdom of that Blessed One. If you, dear good sir, were to know the virtue and wisdom of that Blessed One, you, dear good sir, would not think that Blessed One should be reviled or abused." "Then, lady, when the ascetic Gotama has arrived at Cañcalikappa, then you should inform me." "Yes, good sir," Dhanañjānī the brahmin woman replied to Saṅgārava the young man. Then indeed the Blessed One, wandering by degrees through the Kosalas, arrived at Cañcalikappa. There, it is said, the Blessed One dwelt in Cañcalikappa, in the mango grove of the Toddeyya brahmins. Dhanañjānī the brahmin woman heard: "Indeed, the Blessed One has arrived at Cañcalikappa, he dwells in Cañcalikappa, in the mango grove of the Toddeyya brahmins." Then indeed Dhanañjānī the brahmin woman approached Saṅgārava the young man; having approached, she said to Saṅgārava the young man: "This, dear good sir, is that Blessed One who has arrived at Cañcalikappa, he dwells in Cañcalikappa, in the mango grove of the Toddeyya brahmins. Now, dear good sir, you may do as you deem fit." 474. "Yes, sir," Saṅgārava the young man, having assented to Dhanañjānī the brahmin woman, approached the Blessed One; having approached, he exchanged courteous greetings with the Blessed One. Having concluded the customary and memorable talk, he sat down to one side. Seated to one side, Saṅgārava the young man said to the Blessed One: "There are, indeed, good Gotama, some ascetics and brahmins who have attained the ultimate perfection of direct knowledge in this very life, and they declare the foremost holy life. Among them, good Gotama, those ascetics and brahmins who have attained the ultimate perfection of direct knowledge in this very life, and who declare the foremost holy life, among them, which one is Master Gotama?" "Direct knowledge..." Even for those who have not attained the ultimate perfection of direct knowledge, and who declare the beginning of the holy life, Bharadvaja, I declare a difference. There are, Bharadvaja, some ascetics and brahmins who are traditionalists. They, by tradition, attain the ultimate perfection of direct knowledge in this very life, and declare the beginning of the holy life; just like the three-knowledge brahmins. But there are, Bharadvaja, some ascetics and brahmins who, merely by faith, attain the ultimate perfection of direct knowledge in this very life, and declare the beginning of the holy life; just like a reasoner or an investigator. There are, Bharadvaja, some ascetics and brahmins who, having themselves directly known the Dhamma in teachings unheard before, attain the ultimate perfection of direct knowledge in this very life, and declare the beginning of the holy life. Among these, Bharadvaja, those ascetics and brahmins who, having themselves directly known the Dhamma in teachings unheard before, attain the ultimate perfection of direct knowledge in this very life, and declare the beginning of the holy life, I am one of them. Therefore, Bharadvaja, by this method it should be understood, that those ascetics and brahmins who, having themselves directly known the Dhamma in teachings unheard before, attain the ultimate perfection of direct knowledge in this very life, and declare the beginning of the holy life, I am one of them. 475. Here, Bharadvaja, before my enlightenment, while I was still an unenlightened Bodhisatta, it occurred to me: 'The household life is confining, a path of dust; going forth is open air. It is not easy for one living in a home to practice the holy life perfectly complete, perfectly pure, like a polished conch shell. What if I were to shave off my hair and beard, put on saffron robes, and go forth from the home life into homelessness?' So I, Bharadvaja, at a later time, being still young, with jet-black hair, endowed with the blessing of youth, in the prime of life, against the wishes of my weeping, tearful parents, shaved off my hair and beard, put on saffron robes, and went forth from the home life into homelessness. Having thus gone forth, Oh, seeking what is wholesome, searching for the unsurpassed state of peace, I approached where Āḷāra Kālāma was; Having approached, I said to Āḷāra Kālāma this: ‘I wish, friend Kālāma, to lead the holy life in this Dhamma and Discipline.’ When this was said, Bhāradvāja, Āḷāra Kālāma said this to me: ‘May the venerable one stay. Such is this Dhamma where a discerning person not long after, having realized his own teacher's doctrine for himself by direct knowledge, may abide in it.’ So I, Bhāradvāja, not long after, very quickly, mastered that Dhamma. So I, Bhāradvāja, by that much alone, by mere lip-service, by mere talking and repeating, claimed: ‘I speak the doctrine of knowledge, I know and see the doctrine of the elders,’ both I and others. Then it occurred to me, Bhāradvāja: ‘Surely Āḷāra Kālāma does not merely by faith alone declare that he abides, having realized this Dhamma for himself by direct knowledge; surely Āḷāra Kālāma abides knowing and seeing this Dhamma.’ Then I, Bhāradvāja, approached where Āḷāra Kālāma was; having approached, I said to Āḷāra Kālāma this: ‘To what extent, friend Kālāma, do you declare that you abide, having realized this Dhamma for yourself by direct knowledge?’ When this was said, Bhāradvāja, Āḷāra Kālāma declared the sphere of nothingness. Then it occurred to me, Bhāradvāja: ‘Surely it is not only Āḷāra Kālāma who has faith, I also have faith; surely it is not only Āḷāra Kālāma who has energy... mindfulness... concentration... wisdom, I also have wisdom. What if I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he abides in, having realized it for himself by direct knowledge?’ So I, Bhāradvāja, not long after, very quickly, having realized that Dhamma for myself by direct knowledge, abided in it. Then I, Bhāradvāja, where Āḷāra Kālāma, those... I approached;