The Chapter on Brahmins

AN 3.51 Two Brahmins (1st) Paṭhamadvebrāhmaṇasutta

Then two old brahmins---elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old---went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:

"We brahmins, Mister Gotama, are old, elderly and senior, we're advanced in years and have reached the final stage of life; we're a hundred and twenty years old. And we haven't done what is good and skillful, nor have we made a shelter from fear. Advise us, Mister Gotama, instruct us! It will be for our lasting welfare and happiness."

"Indeed, brahmins, you're old, elderly and senior. And you haven't done what is good and skillful, nor have you made a shelter from fear. This world is led on by old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.

This life, so very short, is led onward.
There's no shelter for someone
>who's been led on by old age.
Seeing this peril in death,
you should do good deeds that bring happiness.
The restraint practiced here---
of body, speech, and mind---
leads the departed to happiness,
as the good deeds done while living."

AN 3.52 Two Brahmins (2nd) Dutiyadvebrāhmaṇasutta

Then two old brahmins---elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old---went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

"Indeed, brahmins, you're old, elderly and senior. And you haven't done what is good and skillful, nor have you made a shelter from fear. This world is burning with old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed.

When your house is on fire,
you rescue the pot
that's useful,
not the one that's burnt.
And as the world is on fire
with old age and death,
you should rescue by giving,
for what's given is rescued.
The restraint practiced here---
of body, speech, and mind---
leads the departed to happiness,
as the good deeds done while living."

AN 3.53 A Certain Brahmin Aññatarabrāhmaṇasutta

Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

"Mister Gotama, they speak of 'a teaching apparent in the present life'. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"

"A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don't intend to hurt themselves, hurt others, and hurt both. They don't experience mental pain and sadness. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When hate has been given up, they don't intend to hurt themselves, hurt others, and hurt both. They don't experience mental pain and sadness. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don't intend to hurt themselves, hurt others, and hurt both. They don't experience mental pain and sadness. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."

"Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.54 A Wanderer Paribbājakasutta

Then a brahmin wanderer went up to the Buddha ... Seated to one side he said to the Buddha:

"A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don't intend to hurt themselves, hurt others, and hurt both. They don't experience mental pain and sadness.

A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don't do bad things by way of body, speech, and mind.

A greedy person doesn't truly understand what's for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what's for their own good, the good of another, or the good of both. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person ... A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don't intend to hurt themselves, hurt others, and hurt both. They don't experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don't do bad things by way of body, speech, and mind.

A deluded person doesn't truly understand what's for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what's for their own good, the good of another, or the good of both. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."

"Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.55 Quenched Nibbutasutta

Then the brahmin Jānussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

"Mister Gotama, they say that 'extinguishment is apparent in the present life'. In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"

A hateful person ...

When you experience the ending of greed, hate, and delusion without anything left over, that's how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."

"Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.56 Falling Apart Palokasutta

Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him:

"Mister Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: 'In the old days this world was so full of people you'd think they were squashed together. The villages, towns and capital cities were no more than a chicken's flight apart.' What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?"

"These days, brahmin, humans just love illicit desire. They're overcome by immoral greed, and mired in wrong custom. Taking up sharp knives, they murder each other. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire ... the heavens don't provide enough rain, so there's famine, a bad harvest, with blighted crops that turn to straw. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire ... native spirits let vicious monsters loose. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled."

"Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.57 With Vacchagotta Vacchagottasutta

Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"I have heard, Mister Gotama, that the ascetic Gotama says this: 'Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.'

I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don't want to misrepresent Mister Gotama."

"Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.

Anyone who prevents another from giving makes an obstacle and a roadblock for three people. What three? The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they've already broken and damaged themselves. Anyone who prevents another from giving makes an obstacle and a roadblock for these three people.

Vaccha, this is what I say: 'You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking, "May any creatures here be nourished!"' How much more then for human beings!

However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They've given up five factors, and possess five factors.

What are the five factors they've given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they've given up.

What are the five factors they possess? The entire spectrum of an adept's ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess.

I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.

Cows may be black or white,
red or tawny,
mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that's tamed---
a behemoth, powerful,
well-paced in pulling forward---
they yoke the load just to him,
regardless of his color.
So it is for humans,
wherever they may be born---
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers---
one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,
they've given up birth and death.
Complete in the spiritual journey,
with burden put down, detached,
they've completed the task
>and are free of defilements.
Gone beyond all things,
they're quenched by not grasping.
In that flawless field,
a religious donation is abundant.
Fools who don't understand---
unlearned simpletons---
give their gifts to those outside,
and don't attend the peaceful ones.
But those who do attend the peaceful ones---
wise, esteemed as attentive---
and whose faith in the Holy One
has roots planted deep,
they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment."

AN 3.58 With Tikaṇṇa Tikaṇṇasutta

Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas, "Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!"

"But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?"

"Mister Gotama, it's when a brahmin is well born on both his mother's and father's side, of pure descent, 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. That's how the brahmins describe a brahmin who is master of the three Vedic knowledges."

"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."

"But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? Mister Gotama, please teach me this."

"Well then, brahmin, listen and apply your mind well, I will speak."

"Yes sir," Tikaṇṇa replied. The Buddha said this:

"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. As 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. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

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. They 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. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

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. 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 are reborn 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 breaks up, after death, they're 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 breaks up, after death, they're 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 are reborn according to their deeds. This is the second knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

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. They 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'. They 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'. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they're freed, they know they're freed.

They 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.' This is the third knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

For someone whose ethical conduct doesn't waver,
who is alert, practicing absorption;
whose mind is mastered,
unified, serene.
That attentive one dispels the darkness,
master of the three knowledges, conqueror of death.
For the welfare of gods and humans,
he has given up everything, they say.
Accomplished in the three knowledges,
living without confusion,
bearing the final body,
they revere the awakened Gotama.
One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
a sage of perfect insight---
it's because of these three knowledges
that a brahmin is a master of the three knowledges.
That's who I call a three-knowledge master,
and not the other
>who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One."

"Mister 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. And, Mister 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.

Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.59 With Jānussoṇi Jāṇussoṇisutta

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

"Mister Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges."

"But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?"

"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."

"But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? Mister Gotama, please teach me this."

"Well then, brahmin, listen and apply your mind well, I will speak."

"Yes sir," Jānussoṇi replied. The Buddha said this:

"Brahmin, it's when a mendicant, quite secluded from sensual pleasures ... enters and remains in the fourth absorption.

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. They recollect many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

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. They 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'. They 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'. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they're freed, they know they're freed.

One who is perfect in precepts and observances,
resolute and serene,
whose mind is mastered,
unified, serene;
who knows their past lives,
sees heaven and places of loss,
and has attained the end of rebirth,
such a sage has perfect insight.
Because of these three knowledges
a brahmin is a master of the three knowledges.
That's who I call a three-knowledge master,
and not the other
>who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One."

"Mister Gotama, the 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. And, Mister 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.

Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."

AN 3.60 With Saṅgārava Saṅgāravasutta

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"Mister Gotama, we who are called brahmins make sacrifices and encourage others to make sacrifices. Now, Mister Gotama, both of these people---the one who sacrifices and the one who encourages others to sacrifice---are doing good for many people on account of that sacrifice. But, Mister Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth."

"Well then, brahmin, I'll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He says, 'Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.' So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?"

"This being so, Mister Gotama, they are doing good for many people on account of going forth."

When he said this, Venerable Ānanda said to Saṅgārava, "Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?"

Saṅgārava said to Ānanda, "Those such as misters Gotama and Ānanda are honored and praised by me!"

For a second time, Ānanda said to Saṅgārava, "Brahmin, I didn't ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?"

For a second time Saṅgārava said to Ānanda, "Those such as misters Gotama and Ānanda are honored and praised by me!"

For a third time, Ānanda said to Saṅgārava, "Brahmin, I didn't ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?"

For a third time Saṅgārava said to Ānanda, "Those such as misters Gotama and Ānanda are honored and praised by me!"

Then it occurred to the Buddha, "Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don't I give him a way out?"

So the Buddha said to Saṅgārava, "Brahmin, what came up in the conversation among the king's retinue today, sitting together in the royal compound?"

"Mister Gotama, this came up: 'Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.' This is what came up in the conversation among the king's retinue today, while sitting together in the royal compound."

"Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

And what is the demonstration of psychic power? It's when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. This is called the demonstration of psychic power.

And what is the demonstration of revealing? In one case, someone reveals by means of a sign: 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals after hearing it from humans or non-humans or deities: 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone comprehends the mind of a person who has attained the immersion that's free of placing the mind and keeping it connected. They understand: 'Judging by the way this person's intentions are directed, immediately after this mind state, they'll think this thought.' And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing.

And what is a demonstration of instruction? It's when someone instructs others like this: 'Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.' This is called a demonstration of instruction.

These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?"

"Regarding this, Mister Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like a magic trick.

And the demonstration where someone reveals something by means of a sign, or after hearing it from humans, non-humans, or deities, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another person, is also experienced only by the one who performs it, occurring only to them. This also seems to me like a magic trick.

But as to the demonstration where someone instructs others: 'Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.' I prefer this demonstration, Mister Gotama. It's the finest of the three kinds of demonstration.

It's incredible, Mister Gotama, it's amazing, how well this was said by Mister Gotama. We regard Mister Gotama as someone who possesses these three kinds of demonstration. For Mister Gotama wields the many kinds of psychic power ... controlling the body as far as the realm of divinity. And Mister Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands: 'Judging by the way this person's intentions are directed, immediately after this mind state they'll think this thought.' And Mister Gotama instructs others like this: 'Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.'"

"Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power ... controlling the body as far as the realm of divinity. And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand: 'Judging by the way this person's intentions are directed, immediately after this mind state they'll think this thought.' And I do instruct others like this: 'Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.'"

"But Mister Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Mister Gotama?"

"There's not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that."

"But where are these mendicants now staying?"

"Right here, brahmin, in this Saṅgha of mendicants."

The Chapter on Brahmins ​

AN 3.51 Two Brahmins (1st) Paṭhamadvebrāhmaṇasutta ​

AN 3.52 Two Brahmins (2nd) Dutiyadvebrāhmaṇasutta ​

AN 3.53 A Certain Brahmin Aññatarabrāhmaṇasutta ​

AN 3.54 A Wanderer Paribbājakasutta ​

AN 3.55 Quenched Nibbutasutta ​

AN 3.56 Falling Apart Palokasutta ​

AN 3.57 With Vacchagotta Vacchagottasutta ​

AN 3.58 With Tikaṇṇa Tikaṇṇasutta ​

AN 3.59 With Jānussoṇi Jāṇussoṇisutta ​

AN 3.60 With Saṅgārava Saṅgāravasutta ​

The Chapter on Brahmins

AN 3.51 Two Brahmins (1st) Paṭhamadvebrāhmaṇasutta

AN 3.52 Two Brahmins (2nd) Dutiyadvebrāhmaṇasutta

AN 3.53 A Certain Brahmin Aññatarabrāhmaṇasutta

AN 3.54 A Wanderer Paribbājakasutta

AN 3.55 Quenched Nibbutasutta

AN 3.56 Falling Apart Palokasutta

AN 3.57 With Vacchagotta Vacchagottasutta

AN 3.58 With Tikaṇṇa Tikaṇṇasutta

AN 3.59 With Jānussoṇi Jāṇussoṇisutta

AN 3.60 With Saṅgārava Saṅgāravasutta