English
does not lament, does not weep, does not beat his breast, does not fall into confusion. This one, O brahmin, though subject to death, does not fear, does not tremble at death. Again, O brahmin, here someone is dispassionate towards the body, without desire, without affection, without thirst, without feverishness, without craving. Then some severe illness afflicts him. When afflicted by that severe illness, he does not think: ‘Alas, dear body will abandon me, and I will abandon dear body.’ He does not grieve, does not lament, does not weep, does not beat his breast, does not fall into confusion. This one too, O brahmin, though subject to death, does not fear, does not tremble at death. Again, O brahmin, here someone has done no evil, no cruelty, no wickedness; he has done good, done wholesome deeds, done deeds that protect from fear. Then some severe illness afflicts him. When afflicted by that severe illness, he thinks: ‘Indeed, I have done no evil, no cruelty, no wickedness; I have done good, done wholesome deeds, done deeds that protect from fear. Whatever destiny there is, sirs, for those who have done no evil, no cruelty, no wickedness, who have done good, done wholesome deeds, done deeds that protect from fear— to that destiny I shall go after death.’ He does not grieve, does not lament, does not weep, does not beat his breast, does not fall into confusion. This one too, O brahmin, though subject to death, does not fear, does not tremble at death. Again, O brahmin, here someone is without doubt, without perplexity, resolved in the true Dhamma. Then some severe illness afflicts him. When afflicted by that is not afflicted by a severe disease, and does not think: ‘I am free from doubt, free from perplexity, established in the True Dhamma.’ So he does not grieve, does not lament, does not wail, does not beat his breast, does not fall into confusion. This person, too, brahmin, though subject to death, does not fear, does not tremble at death. These, brahmin, are the four persons, though subject to death, who do not fear, do not tremble at death.” “Excellent, Master Gotama! Excellent, Master Gotama!… May Master Gotama accept me as a lay follower, who has taken refuge for life, from this day forth.” The Fourth. 5. The Discourse on the Brahmin’s Truths 185. At one time the Blessed One was staying in Rājagaha, on Gijjhakūṭa Mountain. Now at that time many well-known wanderers were dwelling on the bank of the Sippinikā River, in the wanderers’ park, namely, Annabhāra, Varadhara, Sakuludāyī the wanderer, and other well-known wanderers. Then, in the evening, the Blessed One rose from seclusion and went to the wanderers’ park on the bank of the Sippinikā River. Now at that time, among those wanderers of other sects, gathered and assembled, this conversation arose: “These are the Brahmin’s truths, these are the Brahmin’s truths.” Then the Blessed One approached those wanderers; having approached, he sat down on the seat prepared. Having sat down, the Blessed One said to those wanderers: “What, wanderers, was the topic of your conversation as you were gathered here, and what was the unfinished discussion among you?” “Here, Master Gotama, as we were gathered and assembled, this conversation arose: ‘These are the Brahmin’s truths, these are the Brahmin’s truths.’” “These four Brahmin’s truths, wanderers, have been declared by me, having realized and directly experienced them myself. Which four? Here, wanderers, a brahmin says: ‘All living beings 'Ah, they are blameless!' Saying thus, the brahmin speaks truth, not falsehood. By that, he does not think 'I am a recluse,' he does not think 'I am a brahmin,' he does not think 'I am superior,' he does not think 'I am equal,' he does not think 'I am inferior.' But rather, having understood the truth therein, he practices for the compassion and sympathy of beings. Furthermore, wanderers, the brahmin speaks thus: 'All sensual pleasures are impermanent, suffering, subject to change.' Saying thus, the brahmin speaks truth, not falsehood. By that, he does not think 'I am a recluse,' he does not think 'I am a brahmin,' he does not think 'I am superior,' he does not think 'I am equal,' he does not think 'I am inferior.' But rather, having understood the truth therein, he practices for the disenchantment, dispassion, and cessation of sensual pleasures. Furthermore, wanderers, the brahmin speaks thus: 'All existences are impermanent...' ...he practices for the disenchantment, dispassion, and cessation of existences. Furthermore, wanderers, the brahmin speaks thus: 'I am not anyone's property anywhere, nor is there any property of mine anywhere in anything.' Saying thus, the brahmin speaks truth, not falsehood. By that, he does not think 'I am a recluse,' he does not think 'I am a brahmin,' he does not think 'I am superior,' he does not think 'I am equal,' he does not think 'I am inferior.' But rather, having understood the truth therein, he practices the path of nothingness. These, wanderers, are the four brahmin truths declared by me, having realized and directly experienced them myself. The Fifth. 6. The Discourse on the Wrong Path 186. Then a certain bhikkhu approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. Seated to one side, that bhikkhu said this to the Blessed One: "By what, venerable sir, is the world led? By what is the world dragged along? Under the sway of what, having arisen, does it go?" is led?" "Good, good, monk! Excellent indeed, monk, is your approach, excellent your insight, excellent your questioning. For thus, monk, you ask: 'By what, venerable sir, is the world led? By what is the world dragged along? And to the power of what, when arisen, does it go?'" "Yes, venerable sir." "By mind, monk, is the world led; by mind it is dragged along; to the power of mind, when arisen, it goes." "Good, venerable sir," that monk, having rejoiced in and approved of the Blessed One's words, asked the Blessed One a further question: "'Learned and a Dhamma-bearer, learned and a Dhamma-bearer,' venerable sir, it is said. To what extent, venerable sir, is one learned and a Dhamma-bearer?" "Good, good, monk! Excellent indeed, monk, is your approach, excellent your insight, excellent your questioning. For thus, monk, you ask: 'Learned and a Dhamma-bearer, learned and a Dhamma-bearer,' venerable sir, it is said. To what extent, venerable sir, is one learned and a Dhamma-bearer?" "Yes, venerable sir." "Many indeed, monk, are the teachings I have taught: discourses, mixed prose and verse, expositions, verses, inspired utterances, 'thus-saids,' birth stories, marvelous phenomena, and questions and answers. If even of a four-lined verse, monk, one understands the meaning, understands the Dhamma, and practices in accordance with the Dhamma, it is sufficient to say 'learned and a Dhamma-bearer'." "Good, venerable sir," that monk, having rejoiced in and approved of the Blessed One's words, asked the Blessed One a further question: "'Heard and with penetrating wisdom, heard and with penetrating wisdom,' venerable sir, it is said. To what extent, venerable sir, is one heard and with penetrating wisdom?" "Good, good, monk! Excellent indeed, monk, is your approach, excellent your insight, excellent your questioning. For thus, monk, you You ask: 'One who has heard, with penetrating wisdom, one who has heard, with penetrating wisdom, Venerable Sir, is said. To what extent, Venerable Sir, is one who has heard, with penetrating wisdom?'" "Yes, Venerable Sir." "Here, bhikkhu, for a bhikkhu, 'This is suffering' is heard, and with wisdom, he penetrates and sees its meaning. 'This is the origin of suffering' is heard, and with wisdom, he penetrates and sees its meaning. 'This is the cessation of suffering' is heard, and with wisdom, he penetrates and sees its meaning. 'This is the path leading to the cessation of suffering' is heard, and with wisdom, he penetrates and sees its meaning. Thus, bhikkhu, is one who has heard, with penetrating wisdom." "Good, Venerable Sir," that bhikkhu, having rejoiced in and approved of the Blessed One's words, asked the Blessed One a further question: "'Wise one, with great wisdom, wise one, with great wisdom,' Venerable Sir, is said. To what extent, Venerable Sir, is one a wise one, with great wisdom?" "Good, good, bhikkhu! Excellent indeed is your approach, bhikkhu, excellent your insight, excellent your question. For you, bhikkhu, ask thus: 'Wise one, with great wisdom, wise one, with great wisdom,' Venerable Sir, is said. To what extent, Venerable Sir, is one a wise one, with great wisdom?'" "Yes, Venerable Sir." "Here, bhikkhu, a wise one, with great wisdom, does not intend for his own harm, nor for the harm of others, nor for the harm of both. Thinking, he thinks only of his own welfare, the welfare of others, the welfare of both, and the welfare of the entire world. Thus, bhikkhu, is one a wise one, with great wisdom." The Sixth. 7. The Vassakāra Sutta 187. At one time the Blessed One was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, spoke to the Blessed One... said this to the Blessed One: "Would an ignoble person, good Gotama, know an ignoble person— 'This one is ignoble'?" "It is impossible, brahmin, there is no opportunity for an ignoble person to know an ignoble person— 'This one is ignoble'." "But would an ignoble person, good Gotama, know a noble person— 'This one is noble'?" "That too, brahmin, is impossible, there is no opportunity for an ignoble person to know a noble person— 'This one is noble'." "Would a noble person, good Gotama,