Dīgha Nikāya 13

Long Discourses 13

Tevijjasutta

Experts in the Three Vedas

Evaṁ 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.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhus when he arrived at a village of the Kosalan brahmins named Manasākaṭa. He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.

Tena 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.

Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included the brahmins Caṅkī, Tārukkha, Pokkharasādi, Jānussoṇi, Todeyya, and others.

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.

Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding the variety of paths.

Atha kho vāseṭṭho māṇavo evamāha: “ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti.

Vāseṭṭha said this: “This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasādi.”

Bhāradvājopi māṇavo evamāha: “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti.

Bhāradvāja said this: “This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”

Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ. Atha 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.

But 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.”

“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

“Yes, sir,” replied Bhāradvāja.

1. Maggāmaggakathā

1. The Variety of Paths

Atha 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.

So 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.”

“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?

“So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasādi, while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is your disagreement about?”

“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.

“About the variety of paths, Master Gotama. Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.

Seyyathāpi, 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.

It’s like a village or town that has many different roads nearby, yet all of them meet at that village. In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.”

2. Vāseṭṭhamāṇavānuyoga

2. Questioning Vāseṭṭha

“Niyyantīti, vāseṭṭha vadesi”?

“Do you say, ‘they lead someone’, Vāseṭṭha?”

“Niyyantīti, bho gotama, vadāmi”.

“I do, Master Gotama.”

“Niyyantīti, vāseṭṭha, vadesi”?

“Do you say, ‘they lead someone’, Vāseṭṭha?”

“Niyyantīti, bho gotama, vadāmi”.

“I do, Master Gotama.”

“Niyyantīti, vāseṭṭha, vadesi”?

“Do you say, ‘they lead someone’, Vāseṭṭha?”

“Niyyantīti, bho gotama, vadāmi”.

“I do, Master Gotama.”

“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?

“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen Brahmā with their own eyes?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?

“Well, has even a single one of their teachers seen Brahmā with their own eyes?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?

“Well, has even a single one of their teachers’ teachers seen Brahmā with their own eyes?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?

“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own eyes?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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?

“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. Did they say: ‘We know and see where Brahmā is or what way he lies’?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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.

“So it seems that none of those brahmins have seen Brahmā 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 leads someone who practices it to the company of Brahmā.’

Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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.

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

Seyyathāpi, 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.

Suppose 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. 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, void and hollow.

Taṁ kiṁ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?

What 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?”

“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.

“Yes, Master Gotama.”

“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?

“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 leads someone who practices it to the company of the sun and moon’?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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.

“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.

Iti pana¹ 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.

But it seems that even though they have not seen Brahmā with their own eyes, they still claim to teach the path to the company of that which they neither know nor see.

Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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.

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.1. Janapadakalyāṇīupamā

2.1. The Simile of the Finest Lady in the Land

Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti.

Suppose a man were to say, ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’

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.

They’d say to him, ‘Mister, 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.’

Tamenaṁ 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?

They’d say to him, ‘Mister, 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?’

Iti puṭṭho ‘no’ti vadeyya.

Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?

They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’

Iti puṭṭho ‘āmā’ti vadeyya.

Asked this, he’d say, ‘Yes.’

Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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. Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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.

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.2. Nisseṇīupamā

2.2. The Simile of the Ladder

Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.

Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yassa tvaṁ² 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?

They’d say to him, ‘Mister, 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?’

Iti puṭṭho ‘no’ti vadeyya.

Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?

They’d say to him, ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’

Iti puṭṭho ‘āmā’ti vadeyya.

Asked this, he’d say, ‘Yes.’

Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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. Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, Master Gotama.”

“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.

“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

2.3. Aciravatīnadīupamā

2.3. The Simile of the River Aciravatī

Seyyathāpi, 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.

Suppose 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!’

Taṁ kiṁ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti?

What 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?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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.

“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: ‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon Brahmā! We call upon Mahinda! We call upon Yama!’

Te 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.

So 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 Brahmā.

Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.

Suppose 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.

Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?

What do you think, Vāseṭṭha? Could that person cross over to the far shore?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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.

“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 that 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 that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Ime 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.

These 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 Brahmā.

Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre sasīsaṁ pārupitvā nipajjeyya.

Suppose 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.

Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?

What do you think, Vāseṭṭha? Could that person cross over to the far shore?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“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.

“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.

Imehi 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.

The 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 Brahmā.

3. Saṁsandanakathā

3. Converging

Taṁ kiṁ maññasi, vāseṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?

What do you think, Vāseṭṭha? Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahmā is encumbered with possessions or not?”

“Apariggaho, bho gotama”.

“That he is not, Master Gotama.”

“Saveracitto vā averacitto vā”ti?

“Is his heart full of enmity or not?”

“Averacitto, bho gotama”.

“It is not.”

“Sabyāpajjacitto vā abyāpajjacitto vā”ti?

“Is his heart full of ill will or not?”

“Abyāpajjacitto, bho gotama”.

“It is not.”

“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?

“Is his heart corrupted or not?”

“Asaṅkiliṭṭhacitto, bho gotama”.

“It is not.”

“Vasavattī vā avasavattī vā”ti?

“Does he wield power or not?”

“Vasavattī, bho gotama”.

“He does.”

“Taṁ kiṁ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti?

“What do you think, Vāseṭṭha? Are the brahmins proficient in the three Vedas encumbered with possessions or not?”

“Sapariggahā, bho gotama”.

“They are.”

“Saveracittā vā averacittā vā”ti?

“Are their hearts full of enmity or not?”

“Saveracittā, bho gotama”.

“They are.”

“Sabyāpajjacittā vā abyāpajjacittā vā”ti?

“Are their hearts full of ill will or not?”

“Sabyāpajjacittā, bho gotama”.

“They are.”

“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?

“Are their hearts corrupted or not?”

“Saṅkiliṭṭhacittā, bho gotama”.

“They are.”

“Vasavattī vā avasavattī vā”ti?

“Do they wield power or not?”

“Avasavattī, bho gotama”.

“They do not.”

“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?

“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but Brahmā is not. But would brahmins who are encumbered with possessions come together and converge with Brahmā, who isn’t encumbered with possessions?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.

“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 Brahmā, who isn’t encumbered with possessions.

Iti 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?

And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”

“No hidaṁ, bho gotama”.

“No, Master Gotama.”

“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.

“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Brahmā.

Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.

But 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. That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”

Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti.

When he said this, Vāseṭṭha said to the Buddha, “I have heard, Master Gotama, that you know the path to company with Brahmā.”

“Taṁ kiṁ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti?

“What do you think, Vāseṭṭha? Is the village of Manasākaṭa nearby?”

“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti.

“Yes it is.”

“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?

“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?”

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.

“No, Master Gotama. Why is that? Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”

“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.

“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 Brahmā realm or the practice that leads to the Brahmā realm. I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”

Evaṁ 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.

When he said this, Vāseṭṭha said to the Buddha, “I have heard, Master Gotama, that you teach the path to company with Brahmā. Please teach us that path and elevate this generation of brahmins.”

“Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti.

“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.

“Yes, sir,” replied Vāseṭṭha.

4. Brahmalokamaggadesanā

4. Teaching the Path to Brahmā

Bhagavā etadavoca:

The Buddha said this:

“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.

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a bhikkhu 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.

So 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.

They 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.

Seyyathāpi, 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.

Suppose 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. This is a path to company with Brahmā.

Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe…

Furthermore, a bhikkhu meditates spreading a heart full of compassion …

muditāsahagatena cetasā …pe…

They meditate spreading a heart full of rejoicing …

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.

They 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.

Seyyathāpi, 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.

Suppose 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 Brahmā.

Taṁ kiṁ maññasi, vāseṭṭha, evaṁvihārī bhikkhu sapariggaho vā apariggaho vā”ti?

What do you think, Vāseṭṭha? When a bhikkhu meditates like this, are they encumbered with possessions or not?”

“Apariggaho, bho gotama”.

“They are not.”

“Saveracitto vā averacitto vā”ti?

“Is their heart full of enmity or not?”

“Averacitto, bho gotama”.

“It is not.”

“Sabyāpajjacitto vā abyāpajjacitto vā”ti?

“Is their heart full of ill will or not?”

“Abyāpajjacitto, bho gotama”.

“It is not.”

“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?

“Is their heart corrupted or not?”

“Asaṅkiliṭṭhacitto, bho gotama”.

“It is not.”

“Vasavattī vā avasavattī vā”ti?

“Do they wield power or not?”

“Vasavattī, bho gotama”.

“They do.”

“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?

“So it seems that that bhikkhu is not encumbered with possessions, and neither is Brahmā. Would a bhikkhu who is not encumbered with possessions come together and converge with Brahmā, who isn’t encumbered with possessions?”

“Evaṁ, bho gotama”.

“Yes, Master Gotama.”

“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.

“Good, Vāseṭṭha! It’s quite possible that a bhikkhu who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t encumbered with possessions.

Iti 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?

And it seems that that bhikkhu has no enmity, ill will, corruption, and does wield power, while Brahmā is the same in all these things. Would a bhikkhu who is the same as Brahmā in all things come together and converge with him?”

“Evaṁ, bho gotama”.

“Yes, Master Gotama.”

“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti.

“Good, Vāseṭṭha! It’s quite possible that that bhikkhu will, when the body breaks up, after death, be reborn in the company of Brahmā.”

Evaṁ 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.

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Master 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, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.

Sīlakkhandhavaggo niṭṭhito.

Tassuddānaṁ

Brahmāsāmaññaambaṭṭha, Soṇakūṭamahālijālinī; Sīhapoṭṭhapādasubho kevaṭṭo, Lohiccatevijjā terasāti.

Sīlakkhandhavaggapāḷi niṭṭhitā.