Dīgha Nikāya
DN13: Tevijja Sutta – The Three Knowledges
- © Translated from the Pali by Bhante Sujato. (More copyright information)
dn13:1.1So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasākaṭa.Manasākaṭa is mentioned only here. He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.Aciravatī is called Rapti today. It was one of the great rivers that flowed from the Himalayas through Kosala into the Ganges.
dn13:2.1Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.
dn13:3.1Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding what is the path and what is not the path.Similar discussions are found in MN98 = Snp3.9 and DN27.
The compound maggāmagga can be read either as “what is the path and what is not the path” (per commentary, magge ca amagge ca), or as “the variety of paths” (compare phalāphala, “all sorts of fruit”). Here, however, they are concerned to distinguish one path as correct.
dn13:4.1Vāseṭṭha said this: “This is the only straight path, the direct route that delivers one who practices it to the company of Divinity; namely, that explained by the brahmin Pokkharasāti.”This must have been earlier than Pokkharasāti’s conversion at DN3. Pokkharasāti was a family man who denied the reality of superhuman meditative attainments (MN99) and emphasized ethics and duties over lineage (MN98), which agrees with him being cited on ethical matters at Āpastamba Dharmasūtra 1.6.19.7 and 1.10.28.
Brahmasahabyatā does not mean “union with Brahmā” but rather “rebirth as one of the members of Brahma’s retinue”. The non-dualist concept that the limited personal self merges with the cosmic divinity is expressed in Pali, rather, with such phrases as so attā so loko (“the self is identical with the cosmos”).
For añjasa (“direct route”) see SN12.65 and note.
dn13:5.1Bhāradvāja said this: “This is the only straight path, the direct route that delivers one who practices it to the company of Divinity; namely, that explained by the brahmin Tārukkha.”In Pali we never meet Tārukkha and he is only mentioned in his absence. He evidently advocated that lineage rather than conduct made one a brahmin (MN98). There is a Tārukṣya whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins (Aitareya Āraṇyaka 3.1.6.1; Śāṅkhāyana Āraṇyaka 7.19). In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa.
dn13:6.1But neither was able to persuade the other.
So Vāseṭṭha said to Bhāradvāja, “Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa. He has this good reputation: ‘That Blessed One is 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.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.”
dn13:7.7“Yes, worthy sir,” replied Bhāradvāja.
1. What is the Path and What is Not the Path
dn13:8.1So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: “In this matter we have a dispute, a disagreement, a difference of opinion.”
dn13:9.1“So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasāti, while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is your disagreement about?”
dn13:10.1“About what is the path and what is not the path, worthy Gotama. Even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity.Identified by Wijesekera (A Pali Reference to Brāhmaṇa-Caraṇas, Adyar Library Bulletin, vol 20, 1956; reprinted in Buddhist and Vedic Studies) and Jayatilleke (Early Buddhist Theory of Knowledge, p. 480). I use the familiar Sanskrit forms, as the Pali has several dubious spellings and variants. Their texts and corresponding Vedas are respectively: Adhvaryu = Śatapatha Brāhmaṇa (incl. Bṛhadāraṇyaka Upaniṣad; White Yajur Veda); Taittirīya = Taittirīya Brāhmaṇa (Black Yajur Veda); Chāndogya = Chāndogya Brāhmaṇa (Sāman Veda); Cāndrāyaṇa (omitted from MS edition) = Kauṣītaki Brāhmaṇa (Rig Veda; spelling established by Wijesekera; see below; Bahvṛca = Bahvṛca Brāhmaṇa (Rig Veda; incorporated in Aitareya and Kauśītaki.) This is the only time the Pali canon mentions these schools, but in some cases we can identify them with brahmins in the canon. Examples include the murmuring Chāndogya brahmin (Ud1.4); or the Buddha’s former teachers, who evidently hailed from the Addhariya tradition of the Śatapatha Brāhmaṇa.
Jayatilleke notes that the Śatapatha describes its own adherents as Adhvaryu (addhariyā), those priests of the Yajur Veda responsible for the physical acts at the ritual. Śatapatha Brāhmaṇa 10.5.2.20 and Kauṣītaki Brāhmaṇa 6.5.6–10 list the Adhvaryu, Chandoga, and Bahvṛca, thus including the same schools in the same order, except the Pali has split the Yajur and Rig followers into two.
dn13:10.3It’s like a village or town that has many different roads nearby, yet all of them meet at that village.Earlier they were arguing over which one of the paths was correct, whereas now they have shifted to a more universalist “many roads up the same mountain” position. When speaking with each other they saw each others’ views as contradictory, but when speaking with an outsider they adopted a more conciliatory position. In the same way, even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity.”
2. Questioning Vāseṭṭha
dn13:11.1“Do you say, ‘they lead someone’, Vāseṭṭha?”
dn13:11.2“I do, worthy Gotama.”
dn13:11.3“Do you say, ‘they lead someone’, Vāseṭṭha?”
dn13:11.4“I do, worthy Gotama.”
dn13:11.5“Do you say, ‘they lead someone’, Vāseṭṭha?”
dn13:11.6“I do, worthy Gotama.”
dn13:12.1“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen the Divinity with their own eyes?”
dn13:12.2“No, worthy Gotama.”
dn13:12.3“Well, has even a single one of their tutors seen the Divinity with their own eyes?”
dn13:12.4“No, worthy Gotama.”
dn13:12.5“Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes?”
dn13:12.6“No, worthy Gotama.”
dn13:12.7“Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?”
dn13:12.8“No, worthy Gotama.”
dn13:13.1“Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught.The ten names in Pali include the seven authors of the so-called “family books” of the Rig Veda (Maṇḍalas 2–8). As founders of poetic lineages, we often find works by their descendants, which are not always confined to their dedicated family book. Poems by the other three authors are mostly outside the family books. Thus the sages listed here cover most of the Rig Veda, although the Vedic tradition records many other authors as well.
Aṭṭhaka = Atri Bhauma (Maṇḍala 5, rather than Aṣṭaka Vaiśvāmitra of 10.104); Vāmaka = Vamra(ka) Vaikhānasa (10.99; see 9.66); Vāmadeva = Vāmadeva Gautama (Maṇḍala 4); Vessāmitta = Viśvāmitra Gāthina (Maṇḍala 3); Yamadaggi = Jamadagni Bhārgava, a descendant of Bhṛgu (several hymns mostly in Maṇḍalas 9 and 10); Aṅgīrasa = Aṅgirasa, identified with Agni as the founder of a lineage of poet-singers (Maṇḍala 8); Bhāradvāja = Bharadvāja Bārhaspatya (Maṇḍala 6); Vāseṭṭha = Vasiṣṭha Maitrāvaruṇi (Maṇḍala 7); Kassapa = Kaśyapa Mārīca (several hymns mostly in Maṇḍalas 9 and 10); Bhagu = Bhṛgu, the bringer of fire from heaven whose adoptive descendant was Gṛtsamada Bhārgava Śaunaka (Maṇḍala 2). Did they say: ‘We know and see where the Divinity is or what way he lies’?”Unlike the Buddhist monk at DN11.
dn13:13.4“No, worthy Gotama.”
dn13:14.1“So it seems that none of those brahmins have seen the Divinity with their own eyes, and not even the ancient seers claimed to know where he is. Yet the brahmins proficient in the three Vedas say: ‘We teach the path to the company of that which we neither know nor see. This is the only straight path, the direct route that delivers one who practices it to the company of Divinity.’
dn13:14.10What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”“No demonstrable basis” is appāṭihīrakataṁ.
dn13:14.12“Clearly that’s the case, worthy Gotama.”
dn13:15.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
dn13:15.2Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.The “blind following the blind” is also at MN95 and MN99. Maitrī Upaniṣad 7.8–9 turns it around, saying that the blind teach false doctrines aimed at destroying the Vedas, “the doctrine of not-self” (nairātmyavāda), an obvious reference to Buddhists. We also find it at Kaṭha Upaniṣad 1.2.5, Muṇḍaka Upaniṣad 1.2.8, Mahābhārata 2.38.3, and the Jain Sūyagaḍa 1.1.2.19. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Their statement turns out to be a joke—mere words, vacuous and hollow.
dn13:16.1What do you think, Vāseṭṭha? Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they pray to them and exalt them, following their course from where they rise to where they set with joined palms held in worship?”Kuṣītaka worshiped the rising and setting sun and moon, turning himself to follow their course (Kauṣītaki Upaniṣad 2.7–9). He founded the Kauṣītaki lineage, referred to above as “those who follow the course of the moon” (cāndrāyaṇa).
dn13:16.3“Yes, worthy Gotama.”
dn13:17.1“What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only straight path, the direct route that delivers one who practices it to the company of the sun and moon’?”Indra taught Bhāradvāja a new threefold knowledge by which he might become immortal and realize companionship (sāyujya) with the sun (Taittirīya Brāhmaṇa 3.10.11.15).
dn13:17.4“No, worthy Gotama.”
dn13:18.1“So it seems that even though the brahmins proficient in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon.
dn13:18.3But it seems that even though they have not seen the Divinity with their own eyes, they still claim to teach the path to the company of that which they neither know nor see.
dn13:18.11What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”
dn13:18.13“Clearly that’s the case, worthy Gotama.”
dn13:18.14“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
2.1. The Simile of the Finest Lady in the Land
dn13:19.1Suppose a man were to say, ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
dn13:19.3They’d say to him, ‘Worthy man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’
Asked this, he’d say, ‘No.’
dn13:19.7They’d say to him, ‘Worthy man, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
dn13:19.9Asked this, he’d say, ‘No.’
dn13:19.10They’d say to him, ‘Worthy man, do you desire someone who you’ve never even known or seen?’
dn13:19.12Asked this, he’d say, ‘Yes.’
dn13:19.13What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
dn13:19.15“Clearly that’s the case, worthy Gotama.”
dn13:20.1“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
dn13:20.8“Clearly that’s the case, worthy Gotama.”
dn13:20.9“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
2.2. The Simile of the Ladder
dn13:21.1Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
dn13:21.2They’d say to him, ‘Worthy man, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
dn13:21.4Asked this, he’d say, ‘No.’
dn13:22.1They’d say to him, ‘Worthy man, are you building a ladder for a longhouse that you’ve never even known or seen?’
dn13:22.3Asked this, he’d say, ‘Yes.’
dn13:22.4What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
dn13:22.6“Clearly that’s the case, worthy Gotama.”
dn13:22.7“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
dn13:22.13“Clearly that’s the case, worthy Gotama.”
dn13:23.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
2.3. The Simile of the River Aciravatī
dn13:24.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the far shore, ‘Come here, far shore! Come here, far shore!’
dn13:24.5What do you think, Vāseṭṭha? Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”
dn13:24.7“No, worthy Gotama.”
dn13:25.1“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say:For the following list, compare the nine gods listed at Bṛhadāraṇyaka Upaniṣad 1.4.11 with the eight here. Six are shared with the Pali: Brahma is first, from whom derive Indra, Varuṇa, Soma, Yama, and Īsāna. Even the names that are not in common might arise from flawed transmission: Parjanya there is perhaps Pajāpati here; Rudra (or Shiva) would be well-described by Mahiddhi (“he of great power”); Mṛtyu (death) may have merged with Yama. If this connection is admitted, it would seem the Buddha is making a sly dig. Those who proclaim themselves to be true brahmins are prostrating themselves to those powers among the gods who, with the exception of Brahma himself, are in fact aristocrats (khattiya), not brahmins at all. The Upaniṣad draws attention to the rājasūya coronation, at which the brahmin sits beneath the aristocrat. Further, Indra, Pajāpati, Varuṇa, and Īsāna are also invoked in the martial exhortation at SN11.3, cementing their status as aristocrat warriors. ‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’Soma is the ritual drug of exhilaration, identified with the moon.
Vedic Varuṇa was the god of command, the king of tough rule.
Īsāna (Sanskrit Īśāna) was created by Pajāpati as “president”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was also identified with Rudra and Śiva.
Pajāpati (“progenitor”) was the lonely god of creation (“Let Prajāpati generate progeny for us”, Rig Veda 10.85.3). The heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6).
Brahmā, like Pajāpati, is also a creator god, but is the divine power immanent within creation, rather than the forgotten instigator of the past.
The Mahāsaṅgīti reading Mahiddhi (“he of great power”) is not a regular name for a deity, but as noted above, he may be Rudra/Shiva, regarded as the chief deity of psychic powers. The BJT reads Mahinda (Sanskrit Mahendra), the “Great Indra”, said to be a title of Indra bestowed after slaying the dragon Vṛtra (Śatapatha Brāhmaṇa 2.5.4.9).
Yama (“twin”, with his incestuous sister Yamī) was born immortal but chose mortality, becoming the god of the dead.
dn13:25.3So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.
dn13:26.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near shore, their arms are tied tightly behind their back with a strong chain.
dn13:26.4What do you think, Vāseṭṭha? Could that person cross over to the far shore?”
dn13:26.6“No, worthy Gotama.”
dn13:27.1“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
dn13:27.8These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.
dn13:29.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But they’d lie down wrapped in cloth from head to foot.
dn13:29.4What do you think, Vāseṭṭha? Could that person cross over to the far shore?”
dn13:29.6“No, worthy Gotama.”
dn13:30.1“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.
dn13:30.5The brahmins proficient in the three Vedas are obstructed, hindered, encased, and shrouded by these five hindrances. So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.
3. Converging
dn13:31.1What do you think, Vāseṭṭha? Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?”
dn13:31.3“That he is not, worthy Gotama.”
dn13:31.4“Is his heart full of enmity or not?”
dn13:31.5“It is not.”
dn13:31.6“Is his heart full of ill will or not?”
dn13:31.7“It is not.”
dn13:31.8“Is his heart corrupted or not?”
dn13:31.9“It is not.”
dn13:31.10“Does he wield power or not?”
dn13:31.11“He does.”
dn13:32.1“What do you think, Vāseṭṭha? Are the brahmins proficient in the three Vedas encumbered with possessions or not?”
dn13:32.3“They are.”
dn13:32.4“Are their hearts full of enmity or not?”
dn13:32.5“They are.”
dn13:32.6“Are their hearts full of ill will or not?”
dn13:32.7“They are.”
dn13:32.8“Are their hearts corrupted or not?”
dn13:32.9“They are.”
dn13:32.10“Do they wield power or not?”
dn13:32.11“They do not.”
dn13:33.1“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not. But would brahmins who are encumbered with possessions come together and converge with the Divinity, who isn’t encumbered with possessions?”
dn13:33.3“No, worthy Gotama.”
dn13:34.1“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.
dn13:35.1And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while the Divinity is the opposite in all these things. But would brahmins who are opposite to the Divinity in all things come together and converge with him?”
dn13:35.5“No, worthy Gotama.”
dn13:36.1“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Divinity.
dn13:36.2But here the brahmins proficient in the three Vedas sink down where they have sat, only to drift apart, while imagining they’re crossing over to drier ground.I wonder if this is a satire on the idea of upaniṣad (“sitting near”); even as they affirm their commitment to their texts, they drift apart (visāra) into separate schools and ideologies. That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
dn13:37.1When he said this, Vāseṭṭha said to the Buddha, “I have heard, worthy Gotama, that you know the path to company with Divinity.”
dn13:37.3“What do you think, Vāseṭṭha? Is the village of Manasākaṭa nearby?”
dn13:37.5“Yes it is.”
dn13:37.6“What do you think, Vāseṭṭha? Suppose a person was born and raised in Manasākaṭa. And as soon as they left the town some people asked them for the road to Manasākaṭa. Would they be slow or hesitant to answer?”
dn13:37.10“No, worthy Gotama. Why is that? Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
dn13:38.1“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”
dn13:39.1When he said this, Vāseṭṭha said to the Buddha,
“I have heard, worthy Gotama, that you teach the path to company with Divinity.The close -ti has apparently confused some editors; Vāseṭṭha is quoting what he has heard. Please teach us that path and elevate this generation of brahmins.”
dn13:39.4“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”
dn13:39.5“Yes, worthy sir,” replied Vāseṭṭha.
4. Teaching the Path to the Divinity
dn13:40-75.1The Buddha said this:
dn13:40-75.2“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
dn13:76.1They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.Here the four brahmavihāras (“meditations of Brahmā”) stand in place of the four jhānas. Brahmavihāras are simply one of the means by which jhānas may be attained, chosen here to fit the stated goal of teaching the path to Brahmā. The suttas treat them as pre-Buddhist, but they have not been traced as a group in pre-Buddhist texts. However, they are shared with later non-Buddhist texts such as Yogasūtra 1.33 and the Jain Tattvārthasūtra 7.11.
“Love” (mettā) is a universal positive regard and well-wishing free of personal desires or attachments. It ultimately derives from the Vedic in the sense of “union”; Mitra was the god of alliances (Rig Veda 3.59).
dn13:77.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. This is a path to company with Divinity.
dn13:78.1Furthermore, a mendicant meditates spreading a heart full of compassion …“Compassion” (karuṇā) is the quality of empathy with the suffering of another or oneself and the wish to remove it.
dn13:78.2They meditate spreading a heart full of rejoicing …“Rejoicing” (muditā) is joyful celebration in the success of others or oneself, free of jealousy or cynicism.
dn13:78.3They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.Equanimity (upekkhā) is literally “close watching”, not interfering but standing ready when needed. It is not indifference, which is why it emerges only at the end, after the positive emotions are developed.
dn13:79.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a path to company with Divinity.A brahmin student who for their whole life practices harmlessness for all beings—except at holy places—attains the world of Brahmā (Chāndogya Upaniṣad 8.15.1). The exception for holy places is, of course, to allow for the sacrifice.
dn13:80.1What do you think, Vāseṭṭha? When a mendicant meditates like this, are they encumbered with possessions or not?”
dn13:80.3“They are not.”
dn13:80.4“Is their heart full of enmity or not?”
dn13:80.5“It is not.”
dn13:80.6“Is their heart full of ill will or not?”
dn13:80.7“It is not.”
dn13:80.8“Is their heart corrupted or not?”
dn13:80.9“It is not.”
dn13:80.10“Do they wield power or not?”
dn13:80.11“They do.”
dn13:81.1“So it seems that that mendicant is not encumbered with possessions, and neither is the Divinity. Would a mendicant who is not encumbered with possessions come together and converge with the Divinity, who isn’t encumbered with possessions?”
dn13:81.3“Yes, worthy Gotama.”
dn13:81.4“Good, Vāseṭṭha! It’s quite possible that a mendicant who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.
dn13:81.5And it seems that that mendicant has no enmity, ill will, corruption, and does wield power, while the Divinity is the same in all these things. Would a mendicant who is the same as the Divinity in all things come together and converge with him?”
dn13:81.9“Yes, worthy Gotama.”
dn13:81.10“Good, Vāseṭṭha! It’s quite possible that that mendicant will, when the body breaks up, after death, be reborn in the company of Divinity.”Here the entire concluding section of the Gradual Training dealing with wisdom is omitted, as the aim is limited to teaching rebirth with Brahmā to Brahmanical laypeople, rather than teaching liberation. Vāseṭṭha and Bhāradvāja later applied to ordain, in which time the Buddha taught the full path to Nibbana.
dn13:82.1When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy 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, worthy Gotama has made the teaching clear in many ways.
We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. According to the commentary, that was the first time they went for refuge, while this was the second time. This makes sense in terms of the progress of the teachings, for there they discuss what makes a brahmin, whereas here they ask the more subtle question how to achieve rebirth with Brahmā. The discussion, too, is on a more detailed level, with a more explicit criticism of the brahmins. Nonetheless, it is difficult to square the details of the narratives, for the opening of this sutta depicts Vāseṭṭha and Bhāradvāja speaking about the Buddha by reputation rather than as devotees who have previously met him and gone for refuge. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
2Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ — caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
3Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
Atha kho vāseṭṭho māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā"ti.
Bhāradvājopi māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā"ti.
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.
4Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: "Ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā"ti.
"Evaṁ, bho"ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
1. Maggāmaggakathā
5Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: "idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. Ahaṁ evaṁ vadāmi: 'ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā'ti. Bhāradvājo māṇavo evamāha: 'ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā'ti. Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo"ti.
6"Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: 'ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā'ti. Bhāradvājo māṇavo evamāha: 'ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā'ti. Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo"ti?
7"Maggāmagge, bho gotama. Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
8Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā"ti.
2. Vāseṭṭhamāṇavānuyoga
9"Niyyantīti, vāseṭṭha vadesi"?
"Niyyantīti, bho gotama, vadāmi".
"Niyyantīti, vāseṭṭha, vadesi"?
"Niyyantīti, bho gotama, vadāmi".
"Niyyantīti, vāseṭṭha, vadesi"?
"Niyyantīti, bho gotama, vadāmi".
10"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho"ti?
"No hidaṁ, bho gotama".
11"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho"ti?
"No hidaṁ, bho gotama".
12"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho"ti?
"No hidaṁ, bho gotama".
13"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho"ti?
"No hidaṁ, bho gotama".
14"Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'"ti?
"No hidaṁ, bho gotama".
15"Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema. Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti.
16Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
17"Sādhu, vāseṭṭha, te vata, vāseṭṭha
, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. 'Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti, netaṁ ṭhānaṁ vijjati.
18Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
19Taṁ kiṁ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī"ti?
20"Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī"ti.
21"Taṁ kiṁ maññasi, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā'"ti?
"No hidaṁ, bho gotama".
22"Iti kira, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā'ti.
23Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ yāvasattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema — ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
24Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
25"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti, netaṁ ṭhānaṁ vijjati.
2.1. Janapadakalyāṇīupamā
26Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 'ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī'ti.
Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ – khattiyī vā brāhmaṇī vā vessī vā suddī vā'ti?
Iti puṭṭho 'no'ti vadeyya.
27Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ — evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā'ti?
Iti puṭṭho 'no'ti vadeyya.
Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī'ti?
Iti puṭṭho 'āmā'ti vadeyya.
28Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
29"Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema — ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
30Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
31"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti — ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṁ ṭhānaṁ vijjati.
2.2. Nisseṇīupamā
32Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya — pāsādassa ārohaṇāya.
Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ — puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā'ti?
Iti puṭṭho 'no'ti vadeyya.
33Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī'ti?
Iti puṭṭho 'āmā'ti vadeyya.
34Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
35"Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu — mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
36Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti?
"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
37"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṁ ṭhānaṁ vijjati.
2.3. Aciravatīnadīupamā
38Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre ṭhito pārimaṁ tīraṁ avheyya: 'ehi pārāpāraṁ, ehi pārāpāran'ti.
39Taṁ kiṁ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā"ti?
"No hidaṁ, bho gotama".
40"Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: 'indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā'ti.
41Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
42Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.
43Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti?
"No hidaṁ, bho gotama".
44"Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
45Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
46Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre sasīsaṁ pārupitvā nipajjeyya.
47Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti?
"No hidaṁ, bho gotama".
48"Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
49Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
3. Saṁsandanakathā
50Taṁ kiṁ maññasi, vāseṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā"ti?
"Apariggaho, bho gotama".
"Saveracitto vā averacitto vā"ti?
"Averacitto, bho gotama".
"Sabyāpajjacitto vā abyāpajjacitto vā"ti?
"Abyāpajjacitto, bho gotama".
"Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā"ti?
"Asaṅkiliṭṭhacitto, bho gotama".
"Vasavattī vā avasavattī vā"ti?
"Vasavattī, bho gotama".
51"Taṁ kiṁ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā"ti?
"Sapariggahā, bho gotama".
"Saveracittā vā averacittā vā"ti?
"Saveracittā, bho gotama".
"Sabyāpajjacittā vā abyāpajjacittā vā"ti?
"Sabyāpajjacittā, bho gotama".
"Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā"ti?
"Saṅkiliṭṭhacittā, bho gotama".
"Vasavattī vā avasavattī vā"ti?
"Avasavattī, bho gotama".
52"Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī"ti?
"No hidaṁ, bho gotama".
"Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
53Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā … pe … sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā … avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti?
"No hidaṁ, bho gotama".
"Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
54Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvāvisāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī"ti.
55Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: "sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī"ti.
"Taṁ kiṁ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti?
"Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti.
56"Taṁ kiṁ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṁvaddho. Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ. Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā"ti?
"No hidaṁ, bho gotama". "Taṁ kissa hetu"? "Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī"ti.
57"Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī"ti.
58Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca:
"sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī"ti. "Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan"ti.
"Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī"ti.
"Evaṁ, bho"ti kho vāseṭṭho māṇavo bhagavato paccassosi.
4. Brahmalokamaggadesanā
59Bhagavā etadavoca:
"idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ, sammāsambuddho … pe … Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti … pe … tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
60So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
61Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
62Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
63Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
64Taṁ kiṁ maññasi, vāseṭṭha, evaṁvihārī bhikkhu sapariggaho vā apariggaho vā"ti?
"Apariggaho, bho gotama".
"Saveracitto vā averacitto vā"ti?
"Averacitto, bho gotama".
"Sabyāpajjacitto vā abyāpajjacitto vā"ti?
"Abyāpajjacitto, bho gotama".
"Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā"ti?
"Asaṅkiliṭṭhacitto, bho gotama".
"Vasavattī vā avasavattī vā"ti?
"Vasavattī, bho gotama".
65"Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī"ti?
"Evaṁ, bho gotama".
"Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
66Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā … pe … abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā … vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti?
"Evaṁ, bho gotama".
"Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī"ti.
67Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: "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.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.
Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
Sīlakkhandhavaggo niṭṭhito.
68Brahmāsāmaññaambaṭṭha,
Soṇakūṭamahālijālinī;
Sīhapoṭṭhapādasubho kevaṭṭo,
Lohiccatevijjā terasāti.
Sīlakkhandhavaggapāḷi niṭṭhitā.