Experts in the Three Vedas
Tevijjasutta
1.1So I have heard. 1.2At 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. 1.3He 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.
2.1Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included 2.2the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.
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 MN 98 = Snp 3.9 and DN 27. | 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.
4.1Vāseṭṭha said this: 4.2“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 DN 3:2.22.1. Pokkharasāti was a family man who denied the reality of superhuman meditative attainments (MN 99:10.4) and emphasized ethics and duties over lineage (MN 98:3.7), 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” (see eg. AN 5.34:9.4). 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 SN 12.65:7.1 and note.
5.1Bhāradvāja said this: 5.2“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 (MN 98:3.4). 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.
6.1But neither was able to persuade the other. 7.1So Vāseṭṭha said to Bhāradvāja, 7.2“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. 7.3He has this good reputation: 7.4‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ 7.5Come, let’s go to see him and ask him about this matter. 7.6As he answers, so we’ll remember it.”
7.7“Yes, worthy sir,” replied Bhāradvāja.
8.01. What is the Path and What is Not the Path
8.1So they went to the Buddha and exchanged greetings with him. 8.2When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: 8.3[…]8.4[…]8.5[…]8.6[…]8.7[…]8.8“In this matter we have a dispute, a disagreement, a difference of opinion.”
9.1“So, Vāseṭṭha, it seems that you say that 9.2the straight path is that explained by Pokkharasāti, 9.3while Bhāradvāja says that 9.4the straight path is that explained by Tārukkha. 9.5But what exactly is your disagreement about?”
10.1“About what is the path and what is not the path, worthy Gotama. 10.2Even 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 at DN 13:16.2); 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 (Ud 1.4); or the Buddha’s former teachers, who evidently hailed from the Addhariya tradition of the Śatapatha Brāhmaṇa (MN 26:15.1ff.). | 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.
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. 10.4In 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.”
11.02. Questioning Vāseṭṭha
11.1“Do you say, ‘they lead someone’, Vāseṭṭha?”
11.2“I do, worthy Gotama.”
11.3“Do you say, ‘they lead someone’, Vāseṭṭha?”
11.4“I do, worthy Gotama.”
11.5“Do you say, ‘they lead someone’, Vāseṭṭha?”
11.6“I do, worthy Gotama.”
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?”
12.2“No, worthy Gotama.”
12.3“Well, has even a single one of their tutors seen the Divinity with their own eyes?”
12.4“No, worthy Gotama.”
12.5“Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes?”
12.6“No, worthy Gotama.”
12.7“Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?”
12.8“No, worthy Gotama.”
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). 13.2Did they say: 13.3‘We know and see where the Divinity is or what way he lies’?” Unlike the Buddhist monk at DN 11:80.1.
13.4“No, worthy Gotama.”
14.1“So it seems that none of those brahmins have seen the Divinity with their own eyes, 14.2[…]14.3[…]14.4[…]14.5and not even the ancient seers 14.6claimed to know where he is. 14.7Yet the brahmins proficient in the three Vedas say: 14.8‘We teach the path to the company of that which we neither know nor see. 14.9This is the only straight path, the direct route that delivers one who practices it to the company of Divinity.’
14.10What do you think, Vāseṭṭha? 14.11This being so, doesn’t their statement turn out to have no demonstrable basis?” “No demonstrable basis” is appāṭihīrakataṁ.
14.12“Clearly that’s the case, worthy Gotama.”
15.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
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 MN 95:13.24 and MN 99:9.25. 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. 15.3In 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. 15.4Their statement turns out to be a joke—mere words, vacuous and hollow.
16.1What do you think, Vāseṭṭha? 16.2Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they supplicate and entreat 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).
16.3“Yes, worthy Gotama.”
17.1“What do you think, Vāseṭṭha? 17.2Though 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: 17.3‘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).
17.4“No, worthy Gotama.”
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. 18.2[…]
18.3But it seems that even though they have not seen the Divinity with their own eyes, 18.4[…]18.5[…]18.6[…]18.7[…]18.8[…]18.9they still claim 18.10to teach the path to the company of that which they neither know nor see.
18.11What do you think, Vāseṭṭha? 18.12This being so, doesn’t their statement turn out to have no demonstrable basis?”
18.13“Clearly that’s the case, worthy Gotama.”
18.14“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
19.02.1. The Simile of the Finest Lady in the Land
19.1Suppose a man were to say, 19.2‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
19.3They’d say to him, 19.4‘My friend, that finest lady in the land who you desire—do you know whether 19.5she’s an aristocrat, a brahmin, a peasant, or a menial?’ 19.6Asked this, he’d say, ‘No.’
19.7They’d say to him, 19.8‘My friend, 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 dingy? What village, town, or city she comes from?’
19.9Asked this, he’d say, ‘No.’
19.10They’d say to him, 19.11‘My friend, do you desire someone who you’ve never even known or seen?’
19.12Asked this, he’d say, ‘Yes.’
19.13What do you think, Vāseṭṭha? 19.14This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
19.15“Clearly that’s the case, worthy Gotama.”
20.1“In the same way, 20.2[…]20.3[…]20.4[…]20.5[…]20.6[…]20.7doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
20.8“Clearly that’s the case, worthy Gotama.”
20.9“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
21.02.2. The Simile of the Ladder
21.1Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
21.2They’d say to him, 21.3‘My friend, 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?’
21.4Asked this, he’d say, ‘No.’
22.1They’d say to him, 22.2‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’
22.3Asked this, he’d say, ‘Yes.’
22.4What do you think, Vāseṭṭha? 22.5This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
22.6“Clearly that’s the case, worthy Gotama.”
22.7“In the same way, 22.8[…]22.9[…]22.10[…]22.11[…]22.12doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
22.13“Clearly that’s the case, worthy Gotama.”
23.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
24.02.3. The Simile of the River Aciravatī
24.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 24.2Then along comes a person who wants to cross over to the far shore. 24.3Standing on the near shore, they’d call out to the far shore, 24.4‘Come here, far shore! Come here, far shore!’
24.5What do you think, Vāseṭṭha? 24.6Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”
24.7“No, worthy Gotama.”
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 SN 11.3, cementing their status as aristocrat warriors. 25.2‘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.
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.
26.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 26.2Then along comes a person who wants to cross over to the far shore. 26.3But while still on the near shore, their arms are tied tightly behind their back with a strong chain.
26.4What do you think, Vāseṭṭha? 26.5Could that person cross over to the far shore?”
26.6“No, worthy Gotama.”
27.1“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. 27.2What five? 27.3Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. 27.4Sounds known by the ear … 27.5Smells known by the nose … 27.6Tastes known by the tongue … 27.7Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
27.8These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. 27.9The 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. 28.1So 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.
29.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 29.2Then along comes a person who wants to cross over to the far shore. 29.3But they’d lie down wrapped in cloth from head to foot.
29.4What do you think, Vāseṭṭha? 29.5Could that person cross over to the far shore?”
29.6“No, worthy Gotama.”
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. 30.2What five? 30.3The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 30.4These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.
30.5The brahmins proficient in the three Vedas are obstructed, hindered, encased, and shrouded by these five hindrances. 30.6So 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.
31.03. Converging
31.1What do you think, Vāseṭṭha? 31.2Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?”
31.3“That he is not, worthy Gotama.”
31.4“Is his heart full of enmity or not?”
31.5“It is not.”
31.6“Is his heart full of ill will or not?”
31.7“It is not.”
31.8“Is his heart corrupted or not?”
31.9“It is not.”
31.10“Does he wield power or not?”
31.11“He does.”
32.1“What do you think, Vāseṭṭha? 32.2Are the brahmins proficient in the three Vedas encumbered with possessions or not?”
32.3“They are.”
32.4“Are their hearts full of enmity or not?”
32.5“They are.”
32.6“Are their hearts full of ill will or not?”
32.7“They are.”
32.8“Are their hearts corrupted or not?”
32.9“They are.”
32.10“Do they wield power or not?”
32.11“They do not.”
33.1“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not. 33.2But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”
33.3“No, worthy Gotama.”
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.
35.1And it seems that the brahmins have enmity, 35.2ill will, 35.3corruption, 35.4and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?”
35.5“No, worthy Gotama.”
36.1“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity.
36.2Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore. Drawing from imagery already established in this text, the passage relies on the metaphor of crossing a river, but the river is not mentioned. Read visādaṁ after the common expression saṁsīdati visīdati (AN 5.75:1.3). The three verbal phrases express increasing intensification of “go under water”: “dive in” (āsīditvā), “sink down” (saṁsīdanti), “undergo drowning” (visādaṁ pāpuṇanti). 36.3That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
37.1When he said this, Vāseṭṭha said to the Buddha, 37.2“I have heard, worthy Gotama, that you know the path to company with Divinity.”
37.3“What do you think, Vāseṭṭha? 37.4Is the village of Manasākaṭa nearby?”
37.5“Yes it is.”
37.6“What do you think, Vāseṭṭha? 37.7Suppose a person was born and raised in Manasākaṭa. 37.8And as soon as they left the town some people asked them for the road to Manasākaṭa. 37.9Would they be slow or hesitant to answer?”
37.10“No, worthy Gotama. 37.11Why is that? 37.12Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
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. 38.2I 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.”
39.1When he said this, Vāseṭṭha said to the Buddha, 39.2“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. 39.3Please teach us that path and elevate this generation of brahmins.”
39.4“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”
39.5“Yes, worthy sir,” replied Vāseṭṭha.
40.04. Teaching the Path to the Divinity
40.1The Buddha said this:
41.1“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 41.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 41.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It is good when first heard, when practicing, and when one has realized the fruits.
42.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 42.2They gain faith in the Realized One 42.3and reflect: 42.4‘Life at home is cramped and dirty, life gone forth is wide open. 42.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 42.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
42.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
43.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”.
44.0.14.1. Ethics
44.0.24.1.1. The Shorter Section on Ethics
44.1And how, Vāseṭṭha, is a mendicant accomplished in ethics? 44.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 44.3This pertains to their ethics.
44.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 44.5This pertains to their ethics.
44.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 44.7This pertains to their ethics.
45.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 45.2This pertains to their ethics.
45.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 45.4This pertains to their ethics.
45.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 45.6This pertains to their ethics.
45.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 45.8This pertains to their ethics.
46.1They refrain from injuring plants and seeds. 46.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 46.3They refrain from seeing shows of dancing, singing, and music . 46.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 46.5They refrain from high and luxurious beds. To avoid sleeping too much. 46.6They refrain from receiving gold and currency, 46.7raw grains, 46.8raw meat, 46.9women and girls, 46.10male and female bondservants, 46.11goats and sheep, 46.12chickens and pigs, 46.13elephants, cows, horses, and mares, 46.14and fields and land. 46.15They refrain from running errands and messages; 46.16buying and selling; 46.17falsifying weights, metals, or measures; 46.18bribery, fraud, cheating, and duplicity; 46.19mutilation, murder, abduction, banditry, plunder, and violence. 46.20This pertains to their ethics.
46.21The shorter section on ethics is finished.
47.04.1.2. The Middle Section on Ethics
47.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 47.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 47.3This pertains to their ethics.
48.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 48.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 48.3They refrain from storing up such goods. 48.4This pertains to their ethics.
49.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 49.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 49.3They refrain from such shows. 49.4This pertains to their ethics.
50.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 50.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 50.3They refrain from such gambling. 50.4This pertains to their ethics.
51.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 51.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 51.3They refrain from such bedding. 51.4This pertains to their ethics.
52.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 52.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 52.3They refrain from such attirement and adornment. 52.4This pertains to their ethics.
53.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 53.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 53.3They refrain from such low talk. 53.4This pertains to their ethics.
54.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 54.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 54.3They refrain from such argumentative talk. 54.4This pertains to their ethics.
55.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 55.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 55.3They refrain from such errands. 55.4This pertains to their ethics.
56.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 56.2This pertains to their ethics.
56.3The middle section on ethics is finished.
57.04.1.3. The Long Section on Ethics
57.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 57.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 57.3They refrain from such low lore, such wrong livelihood. 57.4This pertains to their ethics.
58.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 58.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 58.3They refrain from such low lore, such wrong livelihood. 58.4This pertains to their ethics.
59.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 59.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 59.3They refrain from such low lore, such wrong livelihood. 59.4This pertains to their ethics.
60.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 60.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 60.3They refrain from such low lore, such wrong livelihood. 60.4This pertains to their ethics.
61.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 61.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 61.3They refrain from such low lore, such wrong livelihood. 61.4This pertains to their ethics.
62.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 62.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 62.3They refrain from such low lore, such wrong livelihood. 62.4This pertains to their ethics.
63.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 63.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 63.3They refrain from such low lore, such wrong livelihood. 63.4This pertains to their ethics.
64.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 64.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 64.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 64.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 64.5That’s how a mendicant is accomplished in ethics.
64.6The longer section on ethics is finished.
65.0.14.2. Immersion
65.0.24.2.1. Sense Restraint
65.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 65.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 65.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 65.4When they hear a sound with their ears … 65.5When they smell an odor with their nose … 65.6When they taste a flavor with their tongue … 65.7When they feel a touch with their body … 65.8When they know an idea with their mind, they don’t get caught up in the features and details. 65.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 65.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 65.11That’s how a mendicant guards the sense doors.
66.04.2.2. Mindfulness and Situational Awareness
66.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 66.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 66.3That’s how a mendicant has mindfulness and situational awareness.
67.04.2.3. Contentment
67.1And how is a mendicant content? 67.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 67.3They’re like a bird: wherever it flies, wings are its only burden. 67.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 67.5That’s how a mendicant is content.
68.04.2.4. Giving Up the Hindrances
68.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 68.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 68.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”.
69.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 69.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 69.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 69.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 69.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha.
70.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 70.2and his efforts proved successful. 70.3He would pay off the original loan and have enough left over to support his partner. 70.4Thinking about this, 70.5[…]70.6[…]70.7[…]70.8he’d be filled with joy and happiness.
71.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 71.2But after some time they’d recover from that illness, and regain their appetite and their strength. 71.3Thinking about this, 71.4[…]71.5[…]71.6[…]71.7[…]71.8they’d be filled with joy and happiness.
72.1Suppose a person was imprisoned in a jail. 72.2But after some time they were released from jail, safe and sound, with no loss of wealth. 72.3Thinking about this, 72.4[…]72.5[…]72.6they’d be filled with joy and happiness.
73.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 73.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 73.3Thinking about this, 73.4[…]73.5[…]73.6they’d be filled with joy and happiness.
74.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 74.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 74.3Thinking about this, 74.4[…]74.5[…]74.6they’d be filled with joy and happiness.
75.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”.
75.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 75.3[…]
75.4Seeing 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.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).
77.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 77.2In 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. 77.3This is a path to company with Divinity.
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.
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.
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.
79.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 79.2In 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. 79.3This 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.
80.1What do you think, Vāseṭṭha? 80.2When a mendicant meditates like this, are they encumbered with possessions or not?”
80.3“They are not.”
80.4“Is their heart full of enmity or not?”
80.5“It is not.”
80.6“Is their heart full of ill will or not?”
80.7“It is not.”
80.8“Is their heart corrupted or not?”
80.9“It is not.”
80.10“Do they wield power or not?”
80.11“They do.”
81.1“So it seems that that mendicant is not encumbered with possessions, and neither is the Divinity. 81.2Would a mendicant who is not encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”
81.3“Yes, worthy Gotama.”
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.
81.5And it seems that that mendicant has no enmity, 81.6ill will, 81.7corruption, 81.8and 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 join together and converge with him?”
81.9“Yes, worthy Gotama.”
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 (DN 27:7.8).
82.1When he had spoken, Vāseṭṭha and Bhāradvāja said to him, 82.2“Excellent, worthy Gotama! Excellent! 82.3As 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. 82.4We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. They also went for refuge in similar circumstances at MN 98:14.4 = Snp 3.9:69.3. 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. 82.5From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
82.6[…]
82.7[…]
83.0[…]
83.5[…]
1.1Evaṁ me sutaṁ—1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. 1.3Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
2.1Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—2.2caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
3.1Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
4.1Atha kho vāseṭṭho māṇavo evamāha: 4.2“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti.
5.1Bhāradvājopi māṇavo evamāha: 5.2“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti.
6.1Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ. 7.1Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: 7.2“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. 7.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 7.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 7.5Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. 7.6Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā”ti.
7.7“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
8.01. Maggāmaggakathā
8.1Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. 8.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: 8.3“idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. 8.4Ahaṁ evaṁ vadāmi: 8.5‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 8.6Bhāradvājo māṇavo evamāha: 8.7‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. 8.8Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti.
9.1“Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: 9.2‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 9.3Bhāradvājo māṇavo evamāha: 9.4‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. 9.5Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo”ti?
10.1“Maggāmagge, bho gotama. 10.2Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
10.3Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; 10.4evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.
11.02. Vāseṭṭhamāṇavānuyoga
11.1“Niyyantīti, vāseṭṭha vadesi”?
11.2“Niyyantīti, bho gotama, vadāmi”.
11.3“Niyyantīti, vāseṭṭha, vadesi”?
11.4“Niyyantīti, bho gotama, vadāmi”.
11.5“Niyyantīti, vāseṭṭha, vadesi”?
11.6“Niyyantīti, bho gotama, vadāmi”.
12.1“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?
12.2“No hidaṁ, bho gotama”.
12.3“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?
12.4“No hidaṁ, bho gotama”.
12.5“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?
12.6“No hidaṁ, bho gotama”.
12.7“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?
12.8“No hidaṁ, bho gotama”.
13.1“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. 13.2Tepi evamāhaṁsu: 13.3‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’”ti?
13.4“No hidaṁ, bho gotama”.
14.1“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. 14.2Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho. 14.3Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. 14.4Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. 14.5Yepi 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: 14.6‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 14.7Teva tevijjā brāhmaṇā evamāhaṁsu: 14.8‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema. 14.9Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti.
14.10Taṁ kiṁ maññasi, vāseṭṭha, 14.11nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
14.12“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
15.1“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.
15.2Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; 15.3evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. 15.4Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
16.1Taṁ kiṁ maññasi, vāseṭṭha, 16.2passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?
16.3“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.
17.1“Taṁ kiṁ maññasi, vāseṭṭha, 17.2yaṁ 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: 17.3‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’”ti?
17.4“No hidaṁ, bho gotama”.
18.1“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: 18.2‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’ti.
18.3Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. 18.4Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho. 18.5Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. 18.6Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. 18.7Yepi 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: 18.8‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 18.9Teva tevijjā brāhmaṇā evamāhaṁsu: 18.10‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
18.11Taṁ kiṁ maññasi, vāseṭṭha, 18.12nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
18.13“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
18.14“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.
19.02.1. Janapadakalyāṇīupamā
19.1Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 19.2‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti.
19.3Tamenaṁ evaṁ vadeyyuṁ: 19.4‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—19.5khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? 19.6Iti puṭṭho ‘no’ti vadeyya.
19.7Tamenaṁ evaṁ vadeyyuṁ: 19.8‘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?
19.9Iti puṭṭho ‘no’ti vadeyya.
19.10Tamenaṁ evaṁ vadeyyuṁ: 19.11‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
19.12Iti puṭṭho ‘āmā’ti vadeyya.
19.13Taṁ kiṁ maññasi, vāseṭṭha, 19.14nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
19.15“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
20.1“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. 20.2Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. 20.3Yepi 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: 20.4‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 20.5Teva tevijjā brāhmaṇā evamāhaṁsu: 20.6‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. 20.7Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
20.8“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
20.9“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.
21.02.2. Nisseṇīupamā
21.1Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
21.2Tamenaṁ evaṁ vadeyyuṁ: 21.3‘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?
21.4Iti puṭṭho ‘no’ti vadeyya.
22.1Tamenaṁ evaṁ vadeyyuṁ: 22.2‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
22.3Iti puṭṭho ‘āmā’ti vadeyya.
22.4Taṁ kiṁ maññasi, vāseṭṭha, 22.5nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
22.6“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
22.7“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. 22.8Yepi 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—22.9mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti. 22.10Teva tevijjā brāhmaṇā evamāhaṁsu: 22.11‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. 22.12Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
22.13“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
23.1“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.
24.02.3. Aciravatīnadīupamā
24.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 24.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 24.3So orime tīre ṭhito pārimaṁ tīraṁ avheyya: 24.4‘ehi pārāpāraṁ, ehi pārāpāran’ti.
24.5Taṁ kiṁ maññasi, vāseṭṭha, 24.6api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti?
24.7“No hidaṁ, bho gotama”.
25.1“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: 25.2‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti.
25.3Te 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.
26.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 26.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 26.3So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.
26.4Taṁ kiṁ maññasi, vāseṭṭha, 26.5api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
26.6“No hidaṁ, bho gotama”.
27.1“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. 27.2Katame pañca? 27.3Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. 27.4Sotaviññeyyā saddā …pe… 27.5ghānaviññeyyā gandhā … 27.6jivhāviññeyyā rasā … 27.7kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
27.8Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. 27.9Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. 28.1Te 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.
29.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 29.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 29.3So orime tīre sasīsaṁ pārupitvā nipajjeyya.
29.4Taṁ kiṁ maññasi, vāseṭṭha, 29.5api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
29.6“No hidaṁ, bho gotama”.
30.1“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 30.2Katame pañca? 30.3Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 30.4Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
30.5Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. 30.6Te 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.
31.03. Saṁsandanakathā
31.1Taṁ kiṁ maññasi, vāseṭṭha, 31.2kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?
31.3“Apariggaho, bho gotama”.
31.4“Saveracitto vā averacitto vā”ti?
31.5“Averacitto, bho gotama”.
31.6“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
31.7“Abyāpajjacitto, bho gotama”.
31.8“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
31.9“Asaṅkiliṭṭhacitto, bho gotama”.
31.10“Vasavattī vā avasavattī vā”ti?
31.11“Vasavattī, bho gotama”.
32.1“Taṁ kiṁ maññasi, vāseṭṭha, 32.2sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti?
32.3“Sapariggahā, bho gotama”.
32.4“Saveracittā vā averacittā vā”ti?
32.5“Saveracittā, bho gotama”.
32.6“Sabyāpajjacittā vā abyāpajjacittā vā”ti?
32.7“Sabyāpajjacittā, bho gotama”.
32.8“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?
32.9“Saṅkiliṭṭhacittā, bho gotama”.
32.10“Vasavattī vā avasavattī vā”ti?
32.11“Avasavattī, bho gotama”.
33.1“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. 33.2Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
33.3“No hidaṁ, bho gotama”.
34.1“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
35.1Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā …pe… 35.2sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … 35.3saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā … 35.4avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
35.5“No hidaṁ, bho gotama”.
36.1“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
36.2Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. 36.3Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.
37.1Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: 37.2“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti.
37.3“Taṁ kiṁ maññasi, vāseṭṭha. 37.4Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti?
37.5“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti.
37.6“Taṁ kiṁ maññasi, vāseṭṭha, 37.7idhassa puriso manasākaṭe jātasaṁvaddho. 37.8Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ. 37.9Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?
37.10“No hidaṁ, bho gotama”. 37.11“Taṁ kissa hetu”? 37.12“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.
38.1“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. 38.2Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī”ti.
39.1Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: 39.2“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti. 39.3“Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti.
39.4“Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti.
39.5“Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.
40.04. Brahmalokamaggadesanā
40.1Bhagavā etadavoca:
41.1“idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 41.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 41.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
42.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 42.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 42.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 42.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 42.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 42.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
42.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
43.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
44.0.14.1. Sīla
44.0.24.1.1. Cūḷasīla
44.1Kathañca, vāseṭṭha, bhikkhu sīlasampanno hoti? 44.2Idha, vāseṭṭha, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 44.3Idampissa hoti sīlasmiṁ.
44.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 44.5Idampissa hoti sīlasmiṁ.
44.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 44.7Idampissa hoti sīlasmiṁ.
45.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 45.2Idampissa hoti sīlasmiṁ.
45.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 45.4Idampissa hoti sīlasmiṁ.
45.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 45.6Idampissa hoti sīlasmiṁ.
45.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 45.8Idampissa hoti sīlasmiṁ.
46.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 46.2ekabhattiko hoti rattūparato virato vikālabhojanā. 46.3Naccagītavāditavisūkadassanā paṭivirato hoti. 46.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 46.5Uccāsayanamahāsayanā paṭivirato hoti. 46.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 46.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 46.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 46.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 46.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 46.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 46.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 46.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 46.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 46.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 46.16Kayavikkayā paṭivirato hoti. 46.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 46.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 46.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 46.20Idampissa hoti sīlasmiṁ.
46.21Cūḷasīlaṁ niṭṭhitaṁ.
47.04.1.2. Majjhimasīla
47.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 47.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 47.3Idampissa hoti sīlasmiṁ.
48.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 48.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 48.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 48.4Idampissa hoti sīlasmiṁ.
49.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 49.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 49.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 49.4Idampissa hoti sīlasmiṁ.
50.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 50.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 50.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 50.4Idampissa hoti sīlasmiṁ.
51.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 51.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 51.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 51.4Idampissa hoti sīlasmiṁ.
52.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 52.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 52.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 52.4Idampissa hoti sīlasmiṁ.
53.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 53.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 53.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 53.4Idampissa hoti sīlasmiṁ.
54.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 54.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 54.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 54.4Idampissa hoti sīlasmiṁ.
55.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 55.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 55.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 55.4Idampissa hoti sīlasmiṁ.
56.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 56.2Idampissa hoti sīlasmiṁ.
56.3Majjhimasīlaṁ niṭṭhitaṁ.
57.04.1.3. Mahāsīla
57.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 57.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 57.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 57.4Idampissa hoti sīlasmiṁ.
58.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 58.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 58.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 58.4Idampissa hoti sīlasmiṁ.
59.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 59.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 59.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 59.4Idampissa hoti sīlasmiṁ.
60.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 60.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 60.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 60.4Idampissa hoti sīlasmiṁ.
61.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 61.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 61.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 61.4Idampissa hoti sīlasmiṁ.
62.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 62.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 62.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 62.4Idampissa hoti sīlasmiṁ.
63.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 63.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 63.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 63.4Idampissa hoti sīlasmiṁ.
64.1Sa kho so, vāseṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 64.2Seyyathāpi, vāseṭṭha, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 64.3evameva kho, vāseṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 64.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 64.5Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti.
64.6Mahāsīlaṁ niṭṭhitaṁ.
65.0.14.2. Samādhi
65.0.24.2.1. Indriyasaṁvara
65.1Kathañca, vāseṭṭha, bhikkhu indriyesu guttadvāro hoti? 65.2Idha, vāseṭṭha, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 65.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 65.4Sotena saddaṁ sutvā …pe… 65.5ghānena gandhaṁ ghāyitvā …pe… 65.6jivhāya rasaṁ sāyitvā …pe… 65.7kāyena phoṭṭhabbaṁ phusitvā …pe… 65.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 65.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 65.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 65.11Evaṁ kho, vāseṭṭha, bhikkhu indriyesu guttadvāro hoti.
66.04.2.2. Satisampajañña
66.1Kathañca, vāseṭṭha, bhikkhu satisampajaññena samannāgato hoti? 66.2Idha, vāseṭṭha, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 66.3Evaṁ kho, vāseṭṭha, bhikkhu satisampajaññena samannāgato hoti.
67.04.2.3. Santosa
67.1Kathañca, vāseṭṭha, bhikkhu santuṭṭho hoti? 67.2Idha, vāseṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 67.3Seyyathāpi, vāseṭṭha, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 67.4evameva kho, vāseṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 67.5Evaṁ kho, vāseṭṭha, bhikkhu santuṭṭho hoti.
68.04.2.4. Nīvaraṇappahāna
68.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 68.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 68.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
69.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 69.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 69.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 69.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 69.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
70.1Seyyathāpi, vāseṭṭha, puriso iṇaṁ ādāya kammante payojeyya. 70.2Tassa te kammantā samijjheyyuṁ. 70.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 70.4Tassa evamassa: 70.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 70.6Tassa me te kammantā samijjhiṁsu. 70.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 70.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
71.1Seyyathāpi, vāseṭṭha, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 71.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 71.3Tassa evamassa: 71.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 71.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 71.6Somhi etarahi tamhā ābādhā mutto; 71.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 71.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
72.1Seyyathāpi, vāseṭṭha, puriso bandhanāgāre baddho assa. 72.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 72.3Tassa evamassa: 72.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 72.5Natthi ca me kiñci bhogānaṁ vayo’ti. 72.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
73.1Seyyathāpi, vāseṭṭha, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 73.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 73.3Tassa evamassa: 73.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 73.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 73.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
74.1Seyyathāpi, vāseṭṭha, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 74.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 74.3Tassa evamassa: 74.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 74.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 74.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
75.1Evameva kho, vāseṭṭha, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
75.2Seyyathāpi, vāseṭṭha, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 75.3evameva kho, vāseṭṭha, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
75.4tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.76.1So 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.
77.1Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 77.2evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 77.3Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
78.1Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe…
78.2muditāsahagatena cetasā …pe…
78.3upekkhāsahagatena 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.
79.1Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 79.2evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 79.3Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
80.1Taṁ kiṁ maññasi, vāseṭṭha, 80.2evaṁvihārī bhikkhu sapariggaho vā apariggaho vā”ti?
80.3“Apariggaho, bho gotama”.
80.4“Saveracitto vā averacitto vā”ti?
80.5“Averacitto, bho gotama”.
80.6“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
80.7“Abyāpajjacitto, bho gotama”.
80.8“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
80.9“Asaṅkiliṭṭhacitto, bho gotama”.
80.10“Vasavattī vā avasavattī vā”ti?
80.11“Vasavattī, bho gotama”.
81.1“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. 81.2Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
81.3“Evaṁ, bho gotama”.
81.4“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
81.5Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā …pe… 81.6abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … 81.7asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā … 81.8vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
81.9“Evaṁ, bho gotama”.
81.10“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti.
82.1Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: 82.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 82.3Seyyathāpi, 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. 82.4Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. 82.5Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
82.6Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
82.7Sīlakkhandhavaggo niṭṭhito.
83.0Tassuddānaṁ
83.1Brahmāsāmaññaambaṭṭha, 83.2Soṇakūṭamahālijālinī; 83.3Sīhapoṭṭhapādasubho kevaṭṭo, 83.4Lohiccatevijjā terasāti.
83.5Sīlakkhandhavaggapāḷi niṭṭhitā.
1.1So I have heard. 1.1Evaṁ me sutaṁ—1.2At 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. 1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. 1.3He 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. 1.3Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
2.1Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included 2.1Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—2.2the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. 2.2caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
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 MN 98 = Snp 3.9 and DN 27. | 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. 3.1Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
4.1Vāseṭṭha said this: 4.1Atha kho vāseṭṭho māṇavo evamāha: 4.2“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 DN 3:2.22.1. Pokkharasāti was a family man who denied the reality of superhuman meditative attainments (MN 99:10.4) and emphasized ethics and duties over lineage (MN 98:3.7), 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” (see eg. AN 5.34:9.4). 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 SN 12.65:7.1 and note. 4.2“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti.
5.1Bhāradvāja said this: 5.1Bhāradvājopi māṇavo evamāha: 5.2“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 (MN 98:3.4). 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. 5.2“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti.
6.1But neither was able to persuade the other. 6.1Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ. 7.1So Vāseṭṭha said to Bhāradvāja, 7.1Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: 7.2“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. 7.2“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. 7.3He has this good reputation: 7.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 7.4‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ 7.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 7.5Come, let’s go to see him and ask him about this matter. 7.5Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. 7.6As he answers, so we’ll remember it.” 7.6Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā”ti.
7.7“Yes, worthy sir,” replied Bhāradvāja. 7.7“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
8.01. What is the Path and What is Not the Path 8.01. Maggāmaggakathā
8.1So they went to the Buddha and exchanged greetings with him. 8.1Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. 8.2When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: 8.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: 8.3[…]8.3“idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. 8.4[…]8.4Ahaṁ evaṁ vadāmi: 8.5[…]8.5‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 8.6[…]8.6Bhāradvājo māṇavo evamāha: 8.7[…]8.7‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. 8.8“In this matter we have a dispute, a disagreement, a difference of opinion.” 8.8Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti.
9.1“So, Vāseṭṭha, it seems that you say that 9.1“Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: 9.2the straight path is that explained by Pokkharasāti, 9.2‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. 9.3while Bhāradvāja says that 9.3Bhāradvājo māṇavo evamāha: 9.4the straight path is that explained by Tārukkha. 9.4‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. 9.5But what exactly is your disagreement about?” 9.5Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo”ti?
10.1“About what is the path and what is not the path, worthy Gotama. 10.1“Maggāmagge, bho gotama. 10.2Even 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 at DN 13:16.2); 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 (Ud 1.4); or the Buddha’s former teachers, who evidently hailed from the Addhariya tradition of the Śatapatha Brāhmaṇa (MN 26:15.1ff.). | 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. 10.2Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
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. 10.3Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; 10.4In 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.” 10.4evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.
11.02. Questioning Vāseṭṭha 11.02. Vāseṭṭhamāṇavānuyoga
11.1“Do you say, ‘they lead someone’, Vāseṭṭha?” 11.1“Niyyantīti, vāseṭṭha vadesi”?
11.2“I do, worthy Gotama.” 11.2“Niyyantīti, bho gotama, vadāmi”.
11.3“Do you say, ‘they lead someone’, Vāseṭṭha?” 11.3“Niyyantīti, vāseṭṭha, vadesi”?
11.4“I do, worthy Gotama.” 11.4“Niyyantīti, bho gotama, vadāmi”.
11.5“Do you say, ‘they lead someone’, Vāseṭṭha?” 11.5“Niyyantīti, vāseṭṭha, vadesi”?
11.6“I do, worthy Gotama.” 11.6“Niyyantīti, bho gotama, vadāmi”.
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?” 12.1“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?
12.2“No, worthy Gotama.” 12.2“No hidaṁ, bho gotama”.
12.3“Well, has even a single one of their tutors seen the Divinity with their own eyes?” 12.3“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?
12.4“No, worthy Gotama.” 12.4“No hidaṁ, bho gotama”.
12.5“Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes?” 12.5“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?
12.6“No, worthy Gotama.” 12.6“No hidaṁ, bho gotama”.
12.7“Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?” 12.7“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?
12.8“No, worthy Gotama.” 12.8“No hidaṁ, bho gotama”.
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). 13.1“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. 13.2Did they say: 13.2Tepi evamāhaṁsu: 13.3‘We know and see where the Divinity is or what way he lies’?” Unlike the Buddhist monk at DN 11:80.1. 13.3‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’”ti?
13.4“No, worthy Gotama.” 13.4“No hidaṁ, bho gotama”.
14.1“So it seems that none of those brahmins have seen the Divinity with their own eyes, 14.1“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. 14.2[…]14.2Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho. 14.3[…]14.3Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. 14.4[…]14.4Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. 14.5and not even the ancient seers 14.5Yepi 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: 14.6claimed to know where he is. 14.6‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 14.7Yet the brahmins proficient in the three Vedas say: 14.7Teva tevijjā brāhmaṇā evamāhaṁsu: 14.8‘We teach the path to the company of that which we neither know nor see. 14.8‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema. 14.9This is the only straight path, the direct route that delivers one who practices it to the company of Divinity.’ 14.9Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti.
14.10What do you think, Vāseṭṭha? 14.10Taṁ kiṁ maññasi, vāseṭṭha, 14.11This being so, doesn’t their statement turn out to have no demonstrable basis?” “No demonstrable basis” is appāṭihīrakataṁ. 14.11nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
14.12“Clearly that’s the case, worthy Gotama.” 14.12“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
15.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. 15.1“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.
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 MN 95:13.24 and MN 99:9.25. 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. 15.2Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; 15.3In 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. 15.3evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. 15.4Their statement turns out to be a joke—mere words, vacuous and hollow. 15.4Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
16.1What do you think, Vāseṭṭha? 16.1Taṁ kiṁ maññasi, vāseṭṭha, 16.2Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they supplicate and entreat 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). 16.2passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?
16.3“Yes, worthy Gotama.” 16.3“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.
17.1“What do you think, Vāseṭṭha? 17.1“Taṁ kiṁ maññasi, vāseṭṭha, 17.2Though 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: 17.2yaṁ 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: 17.3‘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). 17.3‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’”ti?
17.4“No, worthy Gotama.” 17.4“No hidaṁ, bho gotama”.
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. 18.1“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: 18.2[…]18.2‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’ti.
18.3But it seems that even though they have not seen the Divinity with their own eyes, 18.3Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. 18.4[…]18.4Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho. 18.5[…]18.5Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. 18.6[…]18.6Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. 18.7[…]18.7Yepi 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: 18.8[…]18.8‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 18.9they still claim 18.9Teva tevijjā brāhmaṇā evamāhaṁsu: 18.10to teach the path to the company of that which they neither know nor see. 18.10‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
18.11What do you think, Vāseṭṭha? 18.11Taṁ kiṁ maññasi, vāseṭṭha, 18.12This being so, doesn’t their statement turn out to have no demonstrable basis?” 18.12nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
18.13“Clearly that’s the case, worthy Gotama.” 18.13“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
18.14“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. 18.14“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.
19.02.1. The Simile of the Finest Lady in the Land 19.02.1. Janapadakalyāṇīupamā
19.1Suppose a man were to say, 19.1Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 19.2‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’ 19.2‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti.
19.3They’d say to him, 19.3Tamenaṁ evaṁ vadeyyuṁ: 19.4‘My friend, that finest lady in the land who you desire—do you know whether 19.4‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—19.5she’s an aristocrat, a brahmin, a peasant, or a menial?’ 19.5khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? 19.6Asked this, he’d say, ‘No.’ 19.6Iti puṭṭho ‘no’ti vadeyya.
19.7They’d say to him, 19.7Tamenaṁ evaṁ vadeyyuṁ: 19.8‘My friend, 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 dingy? What village, town, or city she comes from?’ 19.8‘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?
19.9Asked this, he’d say, ‘No.’ 19.9Iti puṭṭho ‘no’ti vadeyya.
19.10They’d say to him, 19.10Tamenaṁ evaṁ vadeyyuṁ: 19.11‘My friend, do you desire someone who you’ve never even known or seen?’ 19.11‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
19.12Asked this, he’d say, ‘Yes.’ 19.12Iti puṭṭho ‘āmā’ti vadeyya.
19.13What do you think, Vāseṭṭha? 19.13Taṁ kiṁ maññasi, vāseṭṭha, 19.14This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” 19.14nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
19.15“Clearly that’s the case, worthy Gotama.” 19.15“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
20.1“In the same way, 20.1“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. 20.2[…]20.2Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. 20.3[…]20.3Yepi 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: 20.4[…]20.4‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. 20.5[…]20.5Teva tevijjā brāhmaṇā evamāhaṁsu: 20.6[…]20.6‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. 20.7doesn’t the statement of those brahmins turn out to have no demonstrable basis?” 20.7Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
20.8“Clearly that’s the case, worthy Gotama.” 20.8“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
20.9“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. 20.9“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.
21.02.2. The Simile of the Ladder 21.02.2. Nisseṇīupamā
21.1Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. 21.1Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
21.2They’d say to him, 21.2Tamenaṁ evaṁ vadeyyuṁ: 21.3‘My friend, 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?’ 21.3‘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?
21.4Asked this, he’d say, ‘No.’ 21.4Iti puṭṭho ‘no’ti vadeyya.
22.1They’d say to him, 22.1Tamenaṁ evaṁ vadeyyuṁ: 22.2‘My friend, are you building a ladder for a longhouse that you’ve never even known or seen?’ 22.2‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
22.3Asked this, he’d say, ‘Yes.’ 22.3Iti puṭṭho ‘āmā’ti vadeyya.
22.4What do you think, Vāseṭṭha? 22.4Taṁ kiṁ maññasi, vāseṭṭha, 22.5This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” 22.5nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
22.6“Clearly that’s the case, worthy Gotama.” 22.6“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
22.7“In the same way, 22.7“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. 22.8[…]22.8Yepi 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—22.9[…]22.9mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti. 22.10[…]22.10Teva tevijjā brāhmaṇā evamāhaṁsu: 22.11[…]22.11‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. 22.12doesn’t the statement of those brahmins turn out to have no demonstrable basis?” 22.12Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
22.13“Clearly that’s the case, worthy Gotama.” 22.13“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
23.1“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see. 23.1“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.
24.02.3. The Simile of the River Aciravatī 24.02.3. Aciravatīnadīupamā
24.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 24.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 24.2Then along comes a person who wants to cross over to the far shore. 24.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 24.3Standing on the near shore, they’d call out to the far shore, 24.3So orime tīre ṭhito pārimaṁ tīraṁ avheyya: 24.4‘Come here, far shore! Come here, far shore!’ 24.4‘ehi pārāpāraṁ, ehi pārāpāran’ti.
24.5What do you think, Vāseṭṭha? 24.5Taṁ kiṁ maññasi, vāseṭṭha, 24.6Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?” 24.6api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti?
24.7“No, worthy Gotama.” 24.7“No hidaṁ, bho gotama”.
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 SN 11.3, cementing their status as aristocrat warriors. 25.1“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: 25.2‘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. 25.2‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti.
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. 25.3Te 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.
26.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 26.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 26.2Then along comes a person who wants to cross over to the far shore. 26.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 26.3But while still on the near shore, their arms are tied tightly behind their back with a strong chain. 26.3So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.
26.4What do you think, Vāseṭṭha? 26.4Taṁ kiṁ maññasi, vāseṭṭha, 26.5Could that person cross over to the far shore?” 26.5api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
26.6“No, worthy Gotama.” 26.6“No hidaṁ, bho gotama”.
27.1“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One. 27.1“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. 27.2What five? 27.2Katame pañca? 27.3Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. 27.3Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. 27.4Sounds known by the ear … 27.4Sotaviññeyyā saddā …pe… 27.5Smells known by the nose … 27.5ghānaviññeyyā gandhā … 27.6Tastes known by the tongue … 27.6jivhāviññeyyā rasā … 27.7Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. 27.7kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
27.8These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One. 27.8Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. 27.9The 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. 27.9Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. 28.1So 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. 28.1Te 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.
29.1Suppose the river Aciravatī was full to the brim so a crow could drink from it. 29.1Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. 29.2Then along comes a person who wants to cross over to the far shore. 29.2Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. 29.3But they’d lie down wrapped in cloth from head to foot. 29.3So orime tīre sasīsaṁ pārupitvā nipajjeyya.
29.4What do you think, Vāseṭṭha? 29.4Taṁ kiṁ maññasi, vāseṭṭha, 29.5Could that person cross over to the far shore?” 29.5api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
29.6“No, worthy Gotama.” 29.6“No hidaṁ, bho gotama”.
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. 30.1“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 30.2What five? 30.2Katame pañca? 30.3The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 30.3Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. 30.4These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 30.4Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
30.5The brahmins proficient in the three Vedas are obstructed, hindered, encased, and shrouded by these five hindrances. 30.5Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. 30.6So 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. 30.6Te 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.
31.03. Converging 31.03. Saṁsandanakathā
31.1What do you think, Vāseṭṭha? 31.1Taṁ kiṁ maññasi, vāseṭṭha, 31.2Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?” 31.2kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?
31.3“That he is not, worthy Gotama.” 31.3“Apariggaho, bho gotama”.
31.4“Is his heart full of enmity or not?” 31.4“Saveracitto vā averacitto vā”ti?
31.5“It is not.” 31.5“Averacitto, bho gotama”.
31.6“Is his heart full of ill will or not?” 31.6“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
31.7“It is not.” 31.7“Abyāpajjacitto, bho gotama”.
31.8“Is his heart corrupted or not?” 31.8“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
31.9“It is not.” 31.9“Asaṅkiliṭṭhacitto, bho gotama”.
31.10“Does he wield power or not?” 31.10“Vasavattī vā avasavattī vā”ti?
31.11“He does.” 31.11“Vasavattī, bho gotama”.
32.1“What do you think, Vāseṭṭha? 32.1“Taṁ kiṁ maññasi, vāseṭṭha, 32.2Are the brahmins proficient in the three Vedas encumbered with possessions or not?” 32.2sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti?
32.3“They are.” 32.3“Sapariggahā, bho gotama”.
32.4“Are their hearts full of enmity or not?” 32.4“Saveracittā vā averacittā vā”ti?
32.5“They are.” 32.5“Saveracittā, bho gotama”.
32.6“Are their hearts full of ill will or not?” 32.6“Sabyāpajjacittā vā abyāpajjacittā vā”ti?
32.7“They are.” 32.7“Sabyāpajjacittā, bho gotama”.
32.8“Are their hearts corrupted or not?” 32.8“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?
32.9“They are.” 32.9“Saṅkiliṭṭhacittā, bho gotama”.
32.10“Do they wield power or not?” 32.10“Vasavattī vā avasavattī vā”ti?
32.11“They do not.” 32.11“Avasavattī, bho gotama”.
33.1“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not. 33.1“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. 33.2But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?” 33.2Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
33.3“No, worthy Gotama.” 33.3“No hidaṁ, bho gotama”.
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. 34.1“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
35.1And it seems that the brahmins have enmity, 35.1Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā …pe… 35.2ill will, 35.2sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … 35.3corruption, 35.3saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā … 35.4and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?” 35.4avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
35.5“No, worthy Gotama.” 35.5“No hidaṁ, bho gotama”.
36.1“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity. 36.1“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
36.2Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore. Drawing from imagery already established in this text, the passage relies on the metaphor of crossing a river, but the river is not mentioned. Read visādaṁ after the common expression saṁsīdati visīdati (AN 5.75:1.3). The three verbal phrases express increasing intensification of “go under water”: “dive in” (āsīditvā), “sink down” (saṁsīdanti), “undergo drowning” (visādaṁ pāpuṇanti). 36.2Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. 36.3That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.” 36.3Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.
37.1When he said this, Vāseṭṭha said to the Buddha, 37.1Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: 37.2“I have heard, worthy Gotama, that you know the path to company with Divinity.” 37.2“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti.
37.3“What do you think, Vāseṭṭha? 37.3“Taṁ kiṁ maññasi, vāseṭṭha. 37.4Is the village of Manasākaṭa nearby?” 37.4Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti?
37.5“Yes it is.” 37.5“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti.
37.6“What do you think, Vāseṭṭha? 37.6“Taṁ kiṁ maññasi, vāseṭṭha, 37.7Suppose a person was born and raised in Manasākaṭa. 37.7idhassa puriso manasākaṭe jātasaṁvaddho. 37.8And as soon as they left the town some people asked them for the road to Manasākaṭa. 37.8Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ. 37.9Would they be slow or hesitant to answer?” 37.9Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?
37.10“No, worthy Gotama. 37.10“No hidaṁ, bho gotama”. 37.11Why is that? 37.11“Taṁ kissa hetu”? 37.12Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.” 37.12“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.
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. 38.1“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. 38.2I 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.” 38.2Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī”ti.
39.1When he said this, Vāseṭṭha said to the Buddha, 39.1Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: 39.2“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. 39.2“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti. 39.3Please teach us that path and elevate this generation of brahmins.” 39.3“Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti.
39.4“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.” 39.4“Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti.
39.5“Yes, worthy sir,” replied Vāseṭṭha. 39.5“Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.
40.04. Teaching the Path to the Divinity 40.04. Brahmalokamaggadesanā
40.1The Buddha said this: 40.1Bhagavā etadavoca:
41.1“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 41.1“idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 41.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 41.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 41.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It is good when first heard, when practicing, and when one has realized the fruits. 41.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
42.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 42.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 42.2They gain faith in the Realized One 42.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 42.3and reflect: 42.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 42.4‘Life at home is cramped and dirty, life gone forth is wide open. 42.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 42.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 42.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 42.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 42.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
42.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 42.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
43.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. 43.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
44.0.14.1. Ethics 44.0.14.1. Sīla
44.0.24.1.1. The Shorter Section on Ethics 44.0.24.1.1. Cūḷasīla
44.1And how, Vāseṭṭha, is a mendicant accomplished in ethics? 44.1Kathañca, vāseṭṭha, bhikkhu sīlasampanno hoti? 44.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 44.2Idha, vāseṭṭha, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 44.3This pertains to their ethics. 44.3Idampissa hoti sīlasmiṁ.
44.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 44.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 44.5This pertains to their ethics. 44.5Idampissa hoti sīlasmiṁ.
44.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 44.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 44.7This pertains to their ethics. 44.7Idampissa hoti sīlasmiṁ.
45.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 45.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 45.2This pertains to their ethics. 45.2Idampissa hoti sīlasmiṁ.
45.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 45.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 45.4This pertains to their ethics. 45.4Idampissa hoti sīlasmiṁ.
45.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 45.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 45.6This pertains to their ethics. 45.6Idampissa hoti sīlasmiṁ.
45.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 45.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 45.8This pertains to their ethics. 45.8Idampissa hoti sīlasmiṁ.
46.1They refrain from injuring plants and seeds. 46.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 46.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 46.2ekabhattiko hoti rattūparato virato vikālabhojanā. 46.3They refrain from seeing shows of dancing, singing, and music . 46.3Naccagītavāditavisūkadassanā paṭivirato hoti. 46.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 46.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 46.5They refrain from high and luxurious beds. To avoid sleeping too much. 46.5Uccāsayanamahāsayanā paṭivirato hoti. 46.6They refrain from receiving gold and currency, 46.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 46.7raw grains, 46.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 46.8raw meat, 46.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 46.9women and girls, 46.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 46.10male and female bondservants, 46.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 46.11goats and sheep, 46.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 46.12chickens and pigs, 46.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 46.13elephants, cows, horses, and mares, 46.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 46.14and fields and land. 46.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 46.15They refrain from running errands and messages; 46.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 46.16buying and selling; 46.16Kayavikkayā paṭivirato hoti. 46.17falsifying weights, metals, or measures; 46.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 46.18bribery, fraud, cheating, and duplicity; 46.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 46.19mutilation, murder, abduction, banditry, plunder, and violence. 46.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 46.20This pertains to their ethics. 46.20Idampissa hoti sīlasmiṁ.
46.21The shorter section on ethics is finished. 46.21Cūḷasīlaṁ niṭṭhitaṁ.
47.04.1.2. The Middle Section on Ethics 47.04.1.2. Majjhimasīla
47.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 47.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 47.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 47.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 47.3This pertains to their ethics. 47.3Idampissa hoti sīlasmiṁ.
48.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 48.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 48.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 48.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 48.3They refrain from storing up such goods. 48.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 48.4This pertains to their ethics. 48.4Idampissa hoti sīlasmiṁ.
49.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 49.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 49.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 49.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 49.3They refrain from such shows. 49.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 49.4This pertains to their ethics. 49.4Idampissa hoti sīlasmiṁ.
50.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 50.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 50.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 50.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 50.3They refrain from such gambling. 50.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 50.4This pertains to their ethics. 50.4Idampissa hoti sīlasmiṁ.
51.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 51.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 51.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 51.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 51.3They refrain from such bedding. 51.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 51.4This pertains to their ethics. 51.4Idampissa hoti sīlasmiṁ.
52.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 52.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 52.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 52.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 52.3They refrain from such attirement and adornment. 52.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 52.4This pertains to their ethics. 52.4Idampissa hoti sīlasmiṁ.
53.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 53.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 53.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 53.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 53.3They refrain from such low talk. 53.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 53.4This pertains to their ethics. 53.4Idampissa hoti sīlasmiṁ.
54.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 54.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 54.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 54.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 54.3They refrain from such argumentative talk. 54.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 54.4This pertains to their ethics. 54.4Idampissa hoti sīlasmiṁ.
55.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 55.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 55.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 55.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 55.3They refrain from such errands. 55.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 55.4This pertains to their ethics. 55.4Idampissa hoti sīlasmiṁ.
56.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 56.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 56.2This pertains to their ethics. 56.2Idampissa hoti sīlasmiṁ.
56.3The middle section on ethics is finished. 56.3Majjhimasīlaṁ niṭṭhitaṁ.
57.04.1.3. The Long Section on Ethics 57.04.1.3. Mahāsīla
57.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 57.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 57.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 57.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 57.3They refrain from such low lore, such wrong livelihood. 57.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 57.4This pertains to their ethics. 57.4Idampissa hoti sīlasmiṁ.
58.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 58.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 58.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 58.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 58.3They refrain from such low lore, such wrong livelihood. 58.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 58.4This pertains to their ethics. 58.4Idampissa hoti sīlasmiṁ.
59.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 59.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 59.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 59.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 59.3They refrain from such low lore, such wrong livelihood. 59.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 59.4This pertains to their ethics. 59.4Idampissa hoti sīlasmiṁ.
60.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 60.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 60.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 60.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 60.3They refrain from such low lore, such wrong livelihood. 60.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 60.4This pertains to their ethics. 60.4Idampissa hoti sīlasmiṁ.
61.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 61.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 61.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 61.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 61.3They refrain from such low lore, such wrong livelihood. 61.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 61.4This pertains to their ethics. 61.4Idampissa hoti sīlasmiṁ.
62.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 62.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 62.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 62.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 62.3They refrain from such low lore, such wrong livelihood. 62.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 62.4This pertains to their ethics. 62.4Idampissa hoti sīlasmiṁ.
63.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 63.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 63.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 63.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 63.3They refrain from such low lore, such wrong livelihood. 63.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 63.4This pertains to their ethics. 63.4Idampissa hoti sīlasmiṁ.
64.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 64.1Sa kho so, vāseṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 64.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 64.2Seyyathāpi, vāseṭṭha, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 64.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 64.3evameva kho, vāseṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 64.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 64.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 64.5That’s how a mendicant is accomplished in ethics. 64.5Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti.
64.6The longer section on ethics is finished. 64.6Mahāsīlaṁ niṭṭhitaṁ.
65.0.14.2. Immersion 65.0.14.2. Samādhi
65.0.24.2.1. Sense Restraint 65.0.24.2.1. Indriyasaṁvara
65.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 65.1Kathañca, vāseṭṭha, bhikkhu indriyesu guttadvāro hoti? 65.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 65.2Idha, vāseṭṭha, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 65.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 65.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 65.4When they hear a sound with their ears … 65.4Sotena saddaṁ sutvā …pe… 65.5When they smell an odor with their nose … 65.5ghānena gandhaṁ ghāyitvā …pe… 65.6When they taste a flavor with their tongue … 65.6jivhāya rasaṁ sāyitvā …pe… 65.7When they feel a touch with their body … 65.7kāyena phoṭṭhabbaṁ phusitvā …pe… 65.8When they know an idea with their mind, they don’t get caught up in the features and details. 65.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 65.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 65.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 65.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 65.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 65.11That’s how a mendicant guards the sense doors. 65.11Evaṁ kho, vāseṭṭha, bhikkhu indriyesu guttadvāro hoti.
66.04.2.2. Mindfulness and Situational Awareness 66.04.2.2. Satisampajañña
66.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 66.1Kathañca, vāseṭṭha, bhikkhu satisampajaññena samannāgato hoti? 66.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 66.2Idha, vāseṭṭha, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 66.3That’s how a mendicant has mindfulness and situational awareness. 66.3Evaṁ kho, vāseṭṭha, bhikkhu satisampajaññena samannāgato hoti.
67.04.2.3. Contentment 67.04.2.3. Santosa
67.1And how is a mendicant content? 67.1Kathañca, vāseṭṭha, bhikkhu santuṭṭho hoti? 67.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 67.2Idha, vāseṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 67.3They’re like a bird: wherever it flies, wings are its only burden. 67.3Seyyathāpi, vāseṭṭha, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 67.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 67.4evameva kho, vāseṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 67.5That’s how a mendicant is content. 67.5Evaṁ kho, vāseṭṭha, bhikkhu santuṭṭho hoti.
68.04.2.4. Giving Up the Hindrances 68.04.2.4. Nīvaraṇappahāna
68.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 68.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 68.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 68.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 68.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. 68.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
69.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 69.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 69.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 69.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 69.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 69.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 69.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 69.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 69.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha. 69.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
70.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 70.1Seyyathāpi, vāseṭṭha, puriso iṇaṁ ādāya kammante payojeyya. 70.2and his efforts proved successful. 70.2Tassa te kammantā samijjheyyuṁ. 70.3He would pay off the original loan and have enough left over to support his partner. 70.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 70.4Thinking about this, 70.4Tassa evamassa: 70.5[…]70.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 70.6[…]70.6Tassa me te kammantā samijjhiṁsu. 70.7[…]70.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 70.8he’d be filled with joy and happiness. 70.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
71.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 71.1Seyyathāpi, vāseṭṭha, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 71.2But after some time they’d recover from that illness, and regain their appetite and their strength. 71.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 71.3Thinking about this, 71.3Tassa evamassa: 71.4[…]71.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 71.5[…]71.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 71.6[…]71.6Somhi etarahi tamhā ābādhā mutto; 71.7[…]71.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 71.8they’d be filled with joy and happiness. 71.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
72.1Suppose a person was imprisoned in a jail. 72.1Seyyathāpi, vāseṭṭha, puriso bandhanāgāre baddho assa. 72.2But after some time they were released from jail, safe and sound, with no loss of wealth. 72.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 72.3Thinking about this, 72.3Tassa evamassa: 72.4[…]72.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 72.5[…]72.5Natthi ca me kiñci bhogānaṁ vayo’ti. 72.6they’d be filled with joy and happiness. 72.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
73.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 73.1Seyyathāpi, vāseṭṭha, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 73.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 73.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 73.3Thinking about this, 73.3Tassa evamassa: 73.4[…]73.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 73.5[…]73.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 73.6they’d be filled with joy and happiness. 73.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
74.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 74.1Seyyathāpi, vāseṭṭha, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 74.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 74.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 74.3Thinking about this, 74.3Tassa evamassa: 74.4[…]74.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 74.5[…]74.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 74.6they’d be filled with joy and happiness. 74.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
75.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. 75.1Evameva kho, vāseṭṭha, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
75.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 75.2Seyyathāpi, vāseṭṭha, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 75.3[…]75.3evameva kho, vāseṭṭha, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
75.4Seeing 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. 75.4tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.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). 76.1So 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.
77.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 77.1Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 77.2In 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. 77.2evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 77.3This is a path to company with Divinity. 77.3Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
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. 78.1Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe…
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. 78.2muditāsahagatena cetasā …pe…
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. 78.3upekkhāsahagatena 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.
79.1Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 79.1Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; 79.2In 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. 79.2evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 79.3This 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. 79.3Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
80.1What do you think, Vāseṭṭha? 80.1Taṁ kiṁ maññasi, vāseṭṭha, 80.2When a mendicant meditates like this, are they encumbered with possessions or not?” 80.2evaṁvihārī bhikkhu sapariggaho vā apariggaho vā”ti?
80.3“They are not.” 80.3“Apariggaho, bho gotama”.
80.4“Is their heart full of enmity or not?” 80.4“Saveracitto vā averacitto vā”ti?
80.5“It is not.” 80.5“Averacitto, bho gotama”.
80.6“Is their heart full of ill will or not?” 80.6“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
80.7“It is not.” 80.7“Abyāpajjacitto, bho gotama”.
80.8“Is their heart corrupted or not?” 80.8“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
80.9“It is not.” 80.9“Asaṅkiliṭṭhacitto, bho gotama”.
80.10“Do they wield power or not?” 80.10“Vasavattī vā avasavattī vā”ti?
80.11“They do.” 80.11“Vasavattī, bho gotama”.
81.1“So it seems that that mendicant is not encumbered with possessions, and neither is the Divinity. 81.1“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. 81.2Would a mendicant who is not encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?” 81.2Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
81.3“Yes, worthy Gotama.” 81.3“Evaṁ, bho gotama”.
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. 81.4“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
81.5And it seems that that mendicant has no enmity, 81.5Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā …pe… 81.6ill will, 81.6abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … 81.7corruption, 81.7asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā … 81.8and 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 join together and converge with him?” 81.8vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
81.9“Yes, worthy Gotama.” 81.9“Evaṁ, bho gotama”.
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 (DN 27:7.8). 81.10“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti.
82.1When he had spoken, Vāseṭṭha and Bhāradvāja said to him, 82.1Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: 82.2“Excellent, worthy Gotama! Excellent! 82.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 82.3As 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. 82.3Seyyathāpi, 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. 82.4We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. They also went for refuge in similar circumstances at MN 98:14.4 = Snp 3.9:69.3. 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. 82.4Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. 82.5From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” 82.5Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
82.6[…]82.6Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
82.7[…]82.7Sīlakkhandhavaggo niṭṭhito.
83.1[…]83.1Brahmāsāmaññaambaṭṭha, 83.2[…]83.2Soṇakūṭamahālijālinī; 83.3[…]83.3Sīhapoṭṭhapādasubho kevaṭṭo, 83.4[…]83.4Lohiccatevijjā terasāti.