{"id":"an3.58","title":"With Tikaṇṇa","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"an3.58","title":"With Tikaṇṇa","units":[{"id":"an3.58:0","sourceIds":["an3.58:0.1","an3.58:0.2","an3.58:0.3"],"kind":"text","text":{"pi":"Aṅguttara Nikāya 3.58\n6. Brāhmaṇavagga\nTikaṇṇasutta","en":"Numbered Discourses 3.58\n6. Brahmins\nWith Tikaṇṇa"}},{"id":"an3.58:1","sourceIds":["an3.58:1.1","an3.58:1.2","an3.58:1.3"],"kind":"text","text":{"pi":"Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe…\nekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati:\n“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.","en":"Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him.\nSeated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas,\n“Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”"}},{"id":"an3.58:2","sourceIds":["an3.58:2.1","an3.58:2.2","an3.58:2.3"],"kind":"text","text":{"pi":"“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti?\n“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti.\nEvaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti.","en":"“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”\n“Worthy Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.\nThat’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”"}},{"id":"an3.58:3","sourceIds":["an3.58:3.1","an3.58:3.2","an3.58:3.3","an3.58:3.4","an3.58:3.5","an3.58:3.6"],"kind":"text","text":{"pi":"“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.\n“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti?\nSādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti.\n“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.\n“Evaṁ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi.\nBhagavā etadavoca:","en":"“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.”\n“But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One?\nWorthy Gotama, please teach me this.”\n“Well then, brahmin, listen and apply your mind well, I will speak.”\n“Yes, worthy sir,” Tikaṇṇa replied.\nThe Buddha said this:"}},{"id":"an3.58:4","sourceIds":["an3.58:4.1","an3.58:4.2","an3.58:4.3","an3.58:4.4"],"kind":"text","text":{"pi":"“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.\nSukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.","en":"“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.\nAs the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nWith the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness."}},{"id":"an3.58:5","sourceIds":["an3.58:5.1","an3.58:5.2","an3.58:5.3","an3.58:5.4"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nAyamassa paṭhamā vijjā adhigatā hoti;\navijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.\nThey recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.\nThis is the first knowledge that they attain.\nIgnorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute."}},{"id":"an3.58:6","sourceIds":["an3.58:6.1","an3.58:6.2","an3.58:6.3","an3.58:6.4"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.\nSo dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.\nAyamassa dutiyā vijjā adhigatā hoti;\navijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.\nWith clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.\nThis is the second knowledge that they attain.\nIgnorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute."}},{"id":"an3.58:7","sourceIds":["an3.58:7.1","an3.58:7.2","an3.58:7.3","an3.58:7.4","an3.58:7.5","an3.58:7.6","an3.58:7.7","an3.58:7.8"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;\n‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\nTassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;\nvimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nAyamassa tatiyā vijjā adhigatā hoti;\navijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.\nThey truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.\nThey truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.\nKnowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’\nThis is the third knowledge that they attain.\nIgnorance is banished and knowledge has arisen; darkness is banished, and light has arisen, as happens for a meditator who is diligent, keen, and resolute."}},{"id":"an3.58:8","sourceIds":["an3.58:8.1","an3.58:8.2","an3.58:8.3","an3.58:8.4"],"kind":"text","text":{"pi":"Anuccāvacasīlassa,\nnipakassa ca jhāyino;\nCittaṁ yassa vasībhūtaṁ,\nekaggaṁ susamāhitaṁ.","en":"For someone whose ethical conduct doesn’t waver,\nwho is alert, practicing absorption;\nwhose mind is mastered,\nunified, serene."}},{"id":"an3.58:9","sourceIds":["an3.58:9.1","an3.58:9.2","an3.58:9.3","an3.58:9.4"],"kind":"text","text":{"pi":"Taṁ ve tamonudaṁ dhīraṁ,\ntevijjaṁ maccuhāyinaṁ;\nHitaṁ devamanussānaṁ,\nāhu sabbappahāyinaṁ.","en":"That attentive one dispels the darkness,\nmaster of the three knowledges, conqueror of death.\nFor the welfare of gods and humans,\nhe has given up everything, they say."}},{"id":"an3.58:10","sourceIds":["an3.58:10.1","an3.58:10.2","an3.58:10.3","an3.58:10.4"],"kind":"text","text":{"pi":"Tīhi vijjāhi sampannaṁ,\nasammūḷhavihārinaṁ;\nBuddhaṁ antimadehinaṁ,\ntaṁ namassanti gotamaṁ.","en":"Accomplished in the three knowledges,\nliving without confusion,\nbearing the final body,\nthey revere the awakened Gotama."}},{"id":"an3.58:11","sourceIds":["an3.58:11.1","an3.58:11.2","an3.58:11.3","an3.58:11.4"],"kind":"text","text":{"pi":"Pubbenivāsaṁ yo vedī,\nsaggāpāyañca passati;\nAtho jātikkhayaṁ patto,\nabhiññāvosito muni.","en":"One who knows their past lives,\nsees heaven and places of loss,\nand has attained the ending of rebirth,\na sage of perfect insight—"}},{"id":"an3.58:12","sourceIds":["an3.58:12.1","an3.58:12.2","an3.58:12.3","an3.58:12.4"],"kind":"text","text":{"pi":"Etāhi tīhi vijjāhi,\ntevijjo hoti brāhmaṇo;\nTamahaṁ vadāmi tevijjaṁ,\nnāññaṁ lapitalāpananti.","en":"it’s because of these three knowledges\nthat a brahmin is a master of the three knowledges.\nThat’s who I call a three-knowledge master,\nand not the other who repeats what they are told."}},{"id":"an3.58:13","sourceIds":["an3.58:13.1","an3.58:13.2","an3.58:13.3"],"kind":"text","text":{"pi":"Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti.\n“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti.\nImassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ.","en":"This, brahmin, is a master of the three knowledges in the training of the Noble One.”\n“Worthy Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.\nAnd, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One."}},{"id":"an3.58:14","sourceIds":["an3.58:14.1","an3.58:14.2","an3.58:14.3"],"kind":"text","text":{"pi":"Abhikkantaṁ, bho gotama …pe…\nupāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.\nAṭṭhamaṁ.","en":"Excellent, worthy Gotama! Excellent! …\nFrom this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/an3.58/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}