1Then 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."

2"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 [n.421] Anuttaraṁ brahmacariyogadhaṁ. Mp: "Nibbāna is ‘the unsurpassed culmination of the spiritual life,’ the supreme support for the spiritual life, which is the path to arahantship" (arahattamaggasaṅkhātassa brahmacariyassa anuttaraṁ ogadhaṁ uttamapatiṭṭhābhūtaṁ nibbānaṁ). In MN 44.51, I 304,21–22, nibbānogadhaṁ is used in conjunction with nibbānaparāyanaṁ and nibbānapariyosānaṁ, which suggests that the three terms are synonymous. It –a I 112,11–12, glosses nibbānogadhagāmī (the same phrase as in AN) with nibbānasaṅkhātaṁ ogadhaṁ patiṭṭhaṁ pāraṁ gacchati ("it goes to the far shore, the support, the culmination consisting in nibbāna"). This explanation, which is consistent with other commentaries, supports my rendering of nibbānogadha here as "culmination in nibbāna" rather than "the plunge into nibbāna," a rendering used by other translators. My rendering of amatogadha in CDB (as at SN 45:139, SN46.184, SN48.42, SN48.44, etc.) as "with the deathless as its ground" is not satisfactory. I am grateful to Vanarata for his comments on this term. 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.

3What 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."

4When 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." [n.422] Mp: "He did not want to answer Ānanda's question, so he tried to turn the discussion aside with words of praise."

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5A 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."

6A 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."

7Then 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."

8"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. [n.423] Iddhipāṭihāriyaṁ ādesanāpāṭihāriyaṁ anusāsanīpāṭihāriyaṁ. Also at DN 11.4–9, I 212–14.

(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.

9(2) "And what, brahmin, is the wonder of mind-reading? There is one who, by means of some clue, [n.424] Nimittena ādisati. Mp explains it as if it means an unrelated clue in the environment, but it may be a gesture or facial expression—what we now call "body language"—that reveals to a skilled observer the other person's state of mind. 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.

10"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.

11"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 [n.425] Vitakkavipphārasaddaṁ sutvā. Mp: "Having heard the sound of those muttering while asleep or oblivious, which (sound) arises by the diffusion of thought." I suspect that Mp misses the point. Since the examples in the sutta proceed from the coarser to the subtler, this one should be subtler than its predecessor. I think that what is intended is a subtle sound supposedly emanated by thought but not expressed verbally. 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.

12"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.’ [n.426] This must be referring to one in the second or higher jhānas. And even if he makes many declarations, they are exactly so and not otherwise. This is called the wonder of mind-reading.

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13(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. [n.427] Mp gives examples: "Think thoughts of desirelessness, not thoughts of sensuality, etc. Attend to the idea of impermanence, etc., not to permanence, etc. Abandon lust for sensual pleasure and enter a world-transcending path and fruit."

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

14"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.

15"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.

16"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.

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17"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!’"

18"Surely, brahmin, your words are prying and intrusive. [n.428] Āsajja upanīya vācā bhāsitā. Āsajja usually means "having attacked," but this meaning seems too strong here. Mp merely paraphrases without giving much help: "The words you spoke hit upon my virtues and intrude on the domain of my virtues" (mama guṇe ghaṭṭetvā mam’eva guṇānaṁ santikaṁ upanītā vācā bhāsitā). I therefore assume that the words, without being insulting, are considered inappropriate because they are making a personal inquiry. 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!’"

19"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."

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

1Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: "mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṁ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan"ti.

2"Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So evamāha: ‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

3Taṁ kiṁ maññasi, brāhmaṇa, iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan"ti.

"Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan"ti.

4Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: "imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā"ti.

Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: "Seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā"ti.

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5Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: "na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’"ti.

Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: "Seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā"ti.

6Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: "na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: ‘ke vā te pujjā ke vā te pāsaṁsā’ti? Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: ‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’"ti.

Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: "Seyyathāpi bhavaṁ gotamo bhavaṁ cānando. Ete me pujjā, ete me pāsaṁsā"ti.

7Atha kho bhagavato etadahosi: "yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. Yannūnāhaṁ parimoceyyan"ti. Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: "kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī"ti.

"Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: ‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī"ti.

8"Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ.

9Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

10Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

11Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā.

12Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ.

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13Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? Idha, brāhmaṇa, ekacco evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ.

Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā"ti?

14"Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti … pe … yāva brāhmalokāpi kāyena vasaṁ vatteti, idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.

15Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati … pe … napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati … pe … napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati.

16Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca.

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17Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṁ vatteti, bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’"ti.

18"Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṁ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi … pe … yāva brahmalokāpi kāyena vasaṁ vattemi. Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi: ‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’"ti.

19"Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā"ti.

"Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā"ti.

"Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī"ti.

"Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe"ti.

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20"Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

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Dasamaṁ.
Brāhmaṇavaggo paṭhamo.

21Dve brāhmaṇā caññataro,
paribbājakena nibbutaṁ;
Palokavaccho tikaṇṇo,
soṇi saṅgāravena cāti.