Saṃyutta Nikāya
5. Mahā-Vagga
51. Iddhi-Pāda Saṃyutta
2. Pāsāda-Kampana Vagga
Sutta 15
Brāhmaṇa Suttaṃ
To Unnabha the Brahman
Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons
[1][pts][olds] I have heard that on one occasion Ven. Ānanda was staying near Kosambī at Ghosita's monastery.
Then Uṇṇābha the brahman went to Ven. Ānanda and on arrival greeted him courteously.
After an exchange of friendly greetings and courtesies, he sat to one side.
As he was sitting there, he said to Ven. Ānanda:
"Master Ānanda, what is the aim of this holy life lived under Gotama the contemplative?"
"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."
"Is there a path, is there a practice, for the abandoning of that desire?"
"Yes, there is a path, there is a practice, for the abandoning of that desire."
"What is the path, the practice, for the abandoning of that desire?"
"Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire and the fabrications of exertion.
He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination and the fabrications of exertion.
This, brahman, is the path, this is the practice for the abandoning of that desire."
"If that's so, Master Ānanda, then it's an endless path, and not one with an end, for it's impossible that one could abandon desire by means of desire."
"In that case, brahman, let me cross-question you on this matter.
Answer as you see fit.
What do you think?
Didn't you first have desire, thinking, 'I'll go to the monastery,' and then when you reached the monastery, wasn't that particular desire allayed?"
"Yes, sir."
"Didn't you first have persistence, thinking, 'I'll go to the monastery,' and then when you reached the monastery, wasn't that particular persistence allayed?"
"Yes, sir."
"Didn't you first have the intent, thinking, 'I'll go to the monastery,' and then when you reached the monastery, wasn't that particular intent allayed?"
"Yes, sir."
"Didn't you first have (an act of) discrimination, thinking, 'I'll go to the monastery,' and then when you reached the monastery, wasn't that particular act of discrimination allayed?"
"Yes, sir."
"So it is with an arahant whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis.
Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed.
Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed.
Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed.
Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed.
So what do you think, brahman?
Is this an endless path, or one with an end?"
"You're right, Master Ānanda.
This is a path with an end, and not an endless one.
Magnificent, Master Ānanda!
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 Ānanda — through many lines of reasoning — made the Dhamma clear.
I go to Master Gotama for refuge, to the Dhamma, and to the Saṇgha of monks.
May Master Ānanda remember me as a lay follower who has gone for refuge, from this day forward, for life."
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