saṅgārava-suttaṃ n (AN 3.61) |
AN 3.60 saṅgārava (name of brahman) |
| (derived from trans. by Thanissaro) | |
♦ 61. atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca — “mayamassu, bho gotama, brāhmaṇā nāma. yaññaṃ yajāmapi yajāpemapi. tatra, bho gotama, yo ceva yajati VAR yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti. |
Then the brahman Sangarava went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "I say, Master Gotama. We brahmans perform sacrifices and get others to perform sacrifices. And whoever performs a sacrifice, whoever gets others to perform a sacrifice, they have all practiced a practice of merit — the business of a sacrifice — [that benefits] countless beings. But whoever, leaving his family, has gone forth from the home life into homelessness, and tames his single self, brings his single self into tune, brings his single self to Unbinding: his practice of merit — this business of going forth — is one [that benefits] only one being." |
♦ “tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. yathā te khameyya tathā naṃ byākareyyāsi. taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. so evamāha — ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha VAR, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. iti ayañceva VAR satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni. |
"Very well then, brahman, in that case I will cross-question you. Answer as you see fit. What do you think? There is the case where a Tathagata appears in the world, a worthy one, rightly-self-awakened, consummate in clear-knowing & conduct, one who has gone the good way, knower of the cosmos, unexcelled trainer of those who can be taught, teacher of human & divine beings, awakened, blessed. He says: 'Here! This is the path, this is the practice that, having practiced, I make known the unexcelled coming ashore in the holy life,[1] having directly known & realized it for myself. Come! You, too, practice in such a way that you will remain in the unexcelled coming ashore in the holy life, having directly known & realized it for yourselves.' Thus the Teacher teaches the Dhamma, and others practice, for Suchness. And there are countless hundreds of them, countless thousands of them, countless hundreds of thousands of them. |
♦ “taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti? |
This being the case, is this practice of merit — this business of going-forth — one that benefits countless beings, or only one being?" |
“iccāyampi VAR, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti. |
This being the case, Master Gotama, this practice of merit — this business of going-forth — is one that benefits countless beings. |
♦ evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca — “imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti? |
When this was said, Ven. Ananda said to the brahman Sangarava, "Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?" |
evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca — “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. ete me pujjā, ete me pāsaṃsā”ti. |
When this was said, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]." |
♦ dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca — “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi — ‘ke vā te pujjā ke vā te pāsaṃsā’ti? evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi — ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? |
A second time, Ven. Ananda said to him, "I didn't ask you whom you worship and whom you praise. I ask you, 'Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?'" |
dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca — “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. ete me pujjā, ete me pāsaṃsā”ti. |
A second time, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]." |
♦ tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca — “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi — ‘ke vā te pujjā ke vā te pāsaṃsā’ti? evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi — ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? |
A third time, Ven. Ananda said to him, "I didn't ask you whom you worship and whom you praise. I ask you, 'Of these two practices, brahman, which appeals to you as the less complicated, the less violent, the more fruitful, & the more rewarding?'" |
tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca — “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. ete me pujjā, ete me pāsaṃsā”ti. |
A third time, the brahman Sangarava said to Ven. Ananda, "Just as with Master Gotama & Master Ananda, I worship them, I praise them [both]." |
♦ atha kho bhagavato etadahosi — “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti VAR no vissajjeti. yaṃnūnāhaṃ parimoceyyan”ti. |
Then the thought occurred to the Blessed One, "Being asked a legitimate question by Ananda up to the third time, the brahman Sangarava evades it and does not reply to it. Suppose I were to get him out [of this dilemma]." |
atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca — “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ VAR sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti? |
So the Blessed One said to the brahman Sangarava, "Brahman, what was the topic of conversation that arose today when the royal court sat gathered in the royal palace?" |
“ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi — ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti. |
Master Gotama, this was the topic of conversation that arose today when the royal court sat gathered in the royal palace: 'In the past, there were fewer monks but more who, endowed with superior human attainments, displayed the miracle of psychic power. Now there are more monks but fewer who, endowed with superior human attainments, display the miracle of psychic power. This, Master Gotama, was the topic of conversation that arose today when the royal court sat gathered in the royal palace. |
♦ VAR “tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. katamāni tīṇi? iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. |
"Brahman, there are these three miracles. Which three? The miracle of psychic power, the miracle of telepathy, & the miracle of instruction. |
katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti — ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati VAR parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ. |
"And what is the miracle of psychic power? There is the case where a certain person wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahma worlds. This is called the miracle of psychic power. |
♦ “katamañca, brāhmaṇa, ādesanā-pāṭihāriyaṃ? |
"And what is the telepathy-miracle? |
idha, brāhmaṇa, ekacco nimittena ādisati — |
There is the case where a certain person reads [another person' thoughts] by means of a sign (vision), [saying,] |
‘evampi te mano, |
'Such is your thinking, |
itthampi te mano, |
here is where your thinking is, |
itipi te cittan’ti. |
thus is your mind.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
♦ “idha pana, brāhmaṇa, ekacco |
"Then there is the case where a certain person reads [another person's thoughts], |
na heva kho nimittena ādisati, |
not by means of a sign or vision, |
api ca kho manussānaṃ vā a-manussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati — |
but by hearing the voice of human beings, non-human beings, or devas, [saying,] |
‘evampi te mano, |
'Such is your thinking, |
itthampi te mano, |
here is where your thinking is, |
itipi te cittan’ti. |
thus is your mind.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
♦ “idha pana, brāhmaṇa, ekacco |
"Then there is the case where a certain person reads [another person's thoughts], |
na heva kho nimittena ādisati |
not by means of a sign or vision; |
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, |
not by hearing the voice of human beings, non-human beings, or devas; |
api ca kho vitakkayato vicārayato |
but by hearing the sound of the directed thought & evaluation |
Vitakka-vip-phāra-saddaṃ sutvā ādisati — |
of a person thinking directed thoughts and evaluating, [saying,] |
‘evampi te mano, |
'Such is your thinking, |
itthampi te mano, |
here is where your thinking is, |
itipi te cittan’ti. |
thus is your mind.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
♦ “idha pana, brāhmaṇa, ekacco |
"Then there is the case where a certain person reads [another person's thoughts], |
na heva kho nimittena ādisati, |
not by means of a sign or vision; |
napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, |
not by hearing the voice of human beings, non-human beings, or devas; |
napi vitakkayato vicārayato |
not by hearing the sound of the directed thought & evaluation |
Vitakka-vip-phāra-saddaṃ sutvā ādisati, |
of a person thinking directed thoughts and evaluating; |
api ca kho a-vitakkaṃ a-vicāraṃ samādhiṃ samāpannassa |
but by mind-reading (a being in the) no-thinking no-evaluation samādhi |
cetasā ceto paricca pajānāti — |
and encompassing the awareness [of the other] with his own awareness, he discerns, |
‘yathā imassa bhoto mano-saṅkhārā paṇihitā |
'Given the way the mental-fabrications of this venerable person are inclined, |
imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. |
the directed thoughts of his mind will immediately think about this.' |
so bahuṃ cepi ādisati |
And however much he may read, |
tatheva taṃ hoti, |
that's exactly how it is, |
no aññathā. |
and not otherwise. |
idaṃ vuccati, brāhmaṇa, ādesanā-pāṭihāriyaṃ. |
"This, brahman, is the telepathy-miracle. |
♦ “katamañca, brāhmaṇa, anu-sāsanī-pāṭihāriyaṃ? |
"And what is (the) instructional-miracle? |
idha, brāhmaṇa, ekacco evam-anu-sāsati — |
There is the case where a certain person gives instruction in this way: |
‘evaṃ vitakketha, |
'Direct your thought in this way, |
mā evaṃ vitakkayittha; |
don't direct (your) thought (in that way). |
evaṃ manasi karotha, |
in-this-way pay attention, |
mā evaṃ manas-ākattha; |
** in-this-way {don't}-pay-attention, |
idaṃ pajahatha, |
Let go of this, |
idaṃ upasampajja viharathā’ti. |
enter and remain in that.' |
idaṃ vuccati, brāhmaṇa, anu-sāsanī-pāṭihāriyaṃ. |
This is called, ***, (the) instructional-miracle. |
imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. |
"And these are the three miracles. |
imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti? |
Now, brahman, of these three miracles, which one appeals to you as the highest & most sublime? |
♦ “tatra, bho gotama, yadidaṃ VAR pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti ... pe ... yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova VAR naṃ karoti sova VAR naṃ paṭisaṃvedeti, yova VAR naṃ karoti tasseva VAR taṃ hoti. idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati. |
"Master Gotama, of these three miracles, the miracle of psychic power where a certain person wields manifold psychic powers... (and) exercises influence with his body even as far as the Brahma worlds: that is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion. |
♦ “yampidaṃ, bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati — ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati ... pe ... napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati ... pe ... napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti — ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati. |
"As for the miracle where a certain person by means of a sign or vision... by hearing the voice of human beings, non-human beings, or devas... by hearing the sound of the directed thought & evaluation of a person thinking directed thoughts and evaluating, [saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.' ... [or] who by having attained a concentration devoid of directed thought & evaluation, and encompassing the awareness [of the other] with his own awareness, he discerns, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' And however much he may read, that's exactly how it is, and not otherwise: that is a miracle experienced only by him who does it; it belongs only to him who does it. It seems to me to be of the nature of an illusion. |
♦ “yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati — ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca. |
"As for the miracle where a certain person gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that': this is the miracle that, of the three, appeals to me as the highest & most sublime. |
♦ “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti ... pe ... yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti — ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. bhavañhi gotamo evamanusāsati — ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti. |
It is amazing, Master Gotama. It is astounding, how well this has been said by Master Gotama. And we hold that Master Gotama is endowed with these three marvels: Master Gotama wields manifold psychic powers... (and) exercises influence with his body even as far as the Brahma worlds. Having attained a concentration devoid of directed thought & evaluation, and encompassing the awareness [of the other] with his own awareness, Master Gotama discerns, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' Master Gotama gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.' |
♦ “addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi ... pe ... yāva brahmalokāpi kāyena vasaṃ vattemi. ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi — ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. ahañhi, brāhmaṇa, evamanusāsāmi — ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti. |
Of course, brahman, you have affronted me with your personal statement, but nevertheless I will respond. Yes, I wield manifold psychic powers... (and) exercise influence with my body even as far as the Brahma worlds; having attained a concentration devoid of directed thought and evaluation, and encompassing the awareness [of the other] with my own awareness, I discern, 'Given the way the mental fabrications of this venerable person are inclined, the directed thoughts of his mind will immediately think about this.' I give instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.' |
♦ “atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? |
Aside from Master Gotama, is there another monk who is endowed with these three miracles? |
“na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye VAR bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. |
Brahman, there are not only one hundred other monks... two... three... four... five hundred other monks: the monks who are endowed with these three miracles are many more than that. |
“kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti? |
And, Master Gotama, where do those monks now live? |
“imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe”ti. |
In this very same community of monks. |
♦ “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya — ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. dasamaṃ. |
Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life. |
| Note | |
| 1 | |
| The Commentary divides this phrase into two: the "unexcelled" refers to nibbana. The coming ashore (ogadha) in the holy life refers to the path of arahantship. The analogy here is that of crossing a stream: as one approaches the far shore, one reaches a point where one can touch bottom and gain a footing; even though one is not yet on the shore, one is safe from being swept away. Throughout the Canon, however, the word "gaining a footing" is frequently used in connection with Unbinding and the Deathless. | |
| See also: DN 11; AN 4.95. |