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Long Discourses 13 – Dīgha Nikāya 13
DN 13 The Three Knowledges – Tevijjasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhū when he arrived at a village of the Kosalan brahmins named Manasākaṭa.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.
He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—
the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding the variety of paths.
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
Vāseṭṭha said this:
Atha kho vāseṭṭho māṇavo evamāha:
“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasāti.”
“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti.
Bhāradvāja said this:
Bhāradvājopi māṇavo evamāha:
“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”
“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti.
But neither was able to persuade the other.
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.
So Vāseṭṭha said to Bhāradvāja,
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi:
“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.
“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
He has this good reputation:
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
Come, let’s go to see him and ask him about this matter.
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma.
As he answers, so we’ll remember it.”
Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā”ti.
“Yes, sir,” replied Bhāradvāja.
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
1. The Variety of Paths
1. Maggāmaggakathā
So they went to the Buddha and exchanged greetings with him.
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca:
“idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
Ahaṁ evaṁ vadāmi:
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti.
Bhāradvājo māṇavo evamāha:
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti.
“In this matter we have a dispute, a disagreement, a difference of opinion.”
Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti.
“So, Vāseṭṭha, it seems that you say that
“Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi:
the straight path is that explained by Pokkharasāti,
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti.
while Bhāradvāja says that
Bhāradvājo māṇavo evamāha:
the straight path is that explained by Tārukkha.
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti.
But what exactly is your disagreement about?”
Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo”ti?
“About the variety of paths, Master Gotama.
“Maggāmagge, bho gotama.
Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.
Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
It’s like a village or town that has many different roads nearby, yet all of them meet at that village.
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti;
In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.”
evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.
2. Questioning Vāseṭṭha
2. Vāseṭṭhamāṇavānuyoga
“Do you say, ‘they lead someone’, Vāseṭṭha?”
“Niyyantīti, vāseṭṭha vadesi”?
“I do, Master Gotama.”
“Niyyantīti, bho gotama, vadāmi”.
“Do you say, ‘they lead someone’, Vāseṭṭha?”
“Niyyantīti, vāseṭṭha, vadesi”?
“I do, Master Gotama.”
“Niyyantīti, bho gotama, vadāmi”.
“Do you say, ‘they lead someone’, Vāseṭṭha?”
“Niyyantīti, vāseṭṭha, vadesi”?
“I do, Master Gotama.”
“Niyyantīti, bho gotama, vadāmi”.
“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen Brahmā with their own eyes?”
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Well, has even a single one of their teachers seen Brahmā with their own eyes?”
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Well, has even a single one of their teachers’ teachers seen Brahmā with their own eyes?”
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own eyes?”
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Well, what of the ancient hermits of the brahmins, 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.
“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.
Did they say:
Tepi evamāhaṁsu:
‘We know and see where Brahmā is or what way he lies’?”
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“So it seems that none of the brahmins have seen Brahmā with their own eyes,
“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho.
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho.
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho.
Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho.
and not even the ancient hermits
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
claimed to know where he is.
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti.
Yet the brahmins proficient in the three Vedas say:
Teva tevijjā brāhmaṇā evamāhaṁsu:
‘We teach the path to the company of that which we neither know nor see.
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema.
This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā.’
Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
This being so, doesn’t their statement turn out to have no demonstrable basis?”
nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, Master Gotama.”
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
“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.
Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati;
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati.
Their statement turns out to be a joke—mere words, void and hollow.
Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they pray to them and exalt them, following their course from where they rise to where they set with joined palms held in worship?”
passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?
“Yes, Master Gotama.”
“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.
“What do you think, Vāseṭṭha?
“Taṁ kiṁ maññasi, vāseṭṭha,
Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying:
yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ:
‘This is the only straight path, the direct route that leads someone who practices it to the company of the sun and moon’?”
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“So it seems that even though the brahmins proficient in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon.
“Iti kira, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ:
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’ti.
But it seems that even though they have not seen Brahmā with their own eyes,
Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti.
they still claim
Teva tevijjā brāhmaṇā evamāhaṁsu:
to teach the path to the company of that which they neither know nor see.
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
This being so, doesn’t their statement turn out to have no demonstrable basis?”
nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, Master Gotama.”
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti: ‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṁ ṭhānaṁ vijjati.
2.1. The Simile of the Finest Lady in the Land
2.1. Janapadakalyāṇīupamā
Suppose a man were to say,
Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya:
‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti.
They’d say to him,
Tamenaṁ evaṁ vadeyyuṁ:
‘Mister, that finest lady in the land who you desire—do you know whether
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—
she’s an aristocrat, a brahmin, a merchant, or a worker?’
khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
Asked this, he’d say, ‘No.’
Iti puṭṭho ‘no’ti vadeyya.
They’d say to him,
Tamenaṁ evaṁ vadeyyuṁ:
‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
‘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?
Asked this, he’d say, ‘No.’
Iti puṭṭho ‘no’ti vadeyya.
They’d say to him,
Tamenaṁ evaṁ vadeyyuṁ:
‘Mister, do you desire someone who you’ve never even known or seen?’
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
Asked this, he’d say, ‘Yes.’
Iti puṭṭho ‘āmā’ti vadeyya.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, sir.”
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“In the same way,
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti.
Teva tevijjā brāhmaṇā evamāhaṁsu:
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, Master Gotama.”
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṁ ṭhānaṁ vijjati.
2.2. The Simile of the Ladder
2.2. Nisseṇīupamā
Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
They’d say to him,
Tamenaṁ evaṁ vadeyyuṁ:
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
‘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?
Asked this, he’d say, ‘No.’
Iti puṭṭho ‘no’ti vadeyya.
They’d say to him,
Tamenaṁ evaṁ vadeyyuṁ:
‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
Asked this, he’d say, ‘Yes.’
Iti puṭṭho ‘āmā’ti vadeyya.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, sir.”
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“In the same way,
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu—
mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti.
Teva tevijjā brāhmaṇā evamāhaṁsu:
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
“Clearly that’s the case, Master Gotama.”
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṁ ṭhānaṁ vijjati.
2.3. The Simile of the River Aciravatī
2.3. Aciravatīnadīupamā
Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Then along comes a person who wants to cross over to the far shore.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.
Standing on the near shore, they’d call out to the far shore,
So orime tīre ṭhito pārimaṁ tīraṁ avheyya:
‘Come here, far shore! Come here, far shore!’
‘ehi pārāpāraṁ, ehi pārāpāran’ti.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”
api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“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:
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu:
‘We call upon Indra! We call upon Soma! We call upon Īsāna! We call upon Pajāpati! We call upon Brahmā! We call upon Mahiddhi! We call upon Yama!’
‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti.
So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Then along comes a person who wants to cross over to the far shore.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.
But while still on the near shore, their arms are tied tightly behind their back with a strong chain.
So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
Could that person cross over to the far shore?”
api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One.
“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.
What five?
Katame pañca?
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Sounds known by the ear …
Sotaviññeyyā saddā …pe…
Smells known by the nose …
ghānaviññeyyā gandhā …
Tastes known by the tongue …
jivhāviññeyyā rasā …
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One.
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.
The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Then along comes a person who wants to cross over to the far shore.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo.
But they’d lie down wrapped in cloth from head to foot.
So orime tīre sasīsaṁ pārupitvā nipajjeyya.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
Could that person cross over to the far shore?”
api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the Noble One.
“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
What five?
Katame pañca?
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the Noble One.
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
The brahmins proficient in the three Vedas are obstructed, shrouded, covered, and engulfed by these five hindrances.
Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā.
So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
3. Converging
3. Saṁsandanakathā
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahmā is possessive or not?”
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?
“That he is not, Master Gotama.”
“Apariggaho, bho gotama”.
“Is his heart full of enmity or not?”
“Saveracitto vā averacitto vā”ti?
“It is not.”
“Averacitto, bho gotama”.
“Is his heart full of ill will or not?”
“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
“It is not.”
“Abyāpajjacitto, bho gotama”.
“Is his heart corrupted or not?”
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
“It is not.”
“Asaṅkiliṭṭhacitto, bho gotama”.
“Does he wield power or not?”
“Vasavattī vā avasavattī vā”ti?
“He does.”
“Vasavattī, bho gotama”.
“What do you think, Vāseṭṭha?
“Taṁ kiṁ maññasi, vāseṭṭha,
Are the brahmins proficient in the three Vedas possessive or not?”
sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti?
“They are.”
“Sapariggahā, bho gotama”.
“Are their hearts full of enmity or not?”
“Saveracittā vā averacittā vā”ti?
“They are.”
“Saveracittā, bho gotama”.
“Are their hearts full of ill will or not?”
“Sabyāpajjacittā vā abyāpajjacittā vā”ti?
“They are.”
“Sabyāpajjacittā, bho gotama”.
“Are their hearts corrupted or not?”
“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?
“They are.”
“Saṅkiliṭṭhacittā, bho gotama”.
“Do they wield power or not?”
“Vasavattī vā avasavattī vā”ti?
“They do not.”
“Avasavattī, bho gotama”.
“So it seems that the brahmins proficient in the three Vedas are possessive, but Brahmā is not.
“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā.
But would brahmins who are possessive come together and converge with Brahmā, who isn’t possessive?”
Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Good, Vāseṭṭha! It’s impossible that the brahmins who are possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
And it seems that the brahmins have enmity,
Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā …pe…
ill will,
sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā …
corruption,
saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā …
and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”
avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Brahmā.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
But here the brahmins proficient in the three Vedas sink down where they have sat, only to be torn apart; all the while imagining that they’re crossing over to drier ground.
Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti.
That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.
When he said this, Vāseṭṭha said to the Buddha,
Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca:
“I have heard, Master Gotama, that you know the path to company with Brahmā.”
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti.
“What do you think, Vāseṭṭha?
“Taṁ kiṁ maññasi, vāseṭṭha.
Is the village of Manasākaṭa nearby?”
Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti?
“Yes it is.”
“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti.
“What do you think, Vāseṭṭha?
“Taṁ kiṁ maññasi, vāseṭṭha,
Suppose a person was born and raised in Manasākaṭa.
idhassa puriso manasākaṭe jātasaṁvaddho.
And as soon as they left the town some people asked them for the road to Manasākaṭa.
Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ.
Would they be slow or hesitant to answer?”
Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?
“No, Master Gotama.
“No hidaṁ, bho gotama”.
Why is that?
“Taṁ kissa hetu”?
Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm.
“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.
I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”
Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī”ti.
When he said this, Vāseṭṭha said to the Buddha,
Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca:
“I have heard, Master Gotama, that you teach the path to company with Brahmā.
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti.
Please teach us that path and elevate this generation of brahmins.”
“Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti.
“Well then, Vāseṭṭha, listen and pay close attention, I will speak.”
“Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Yes, sir,” replied Vāseṭṭha.
“Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.
4. Teaching the Path to Brahmā
4. Brahmalokamaggadesanā
The Buddha said this:
Bhagavā etadavoca:
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
“idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
That’s how a bhikkhu is accomplished in ethics. …
Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti …pe…
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.
evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
This is a path to companionship with Brahmā.
Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
Furthermore, a bhikkhu meditates spreading a heart full of compassion …
Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing …
muditāsahagatena cetasā …pe…
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
This too is a path to companionship with Brahmā.
Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
What do you think, Vāseṭṭha?
Taṁ kiṁ maññasi, vāseṭṭha,
When a bhikkhu meditates like this, are they possessive or not?”
evaṁvihārī bhikkhu sapariggaho vā apariggaho vā”ti?
“They are not.”
“Apariggaho, bho gotama”.
“Is their heart full of enmity or not?”
“Saveracitto vā averacitto vā”ti?
“It is not.”
“Averacitto, bho gotama”.
“Is their heart full of ill will or not?”
“Sabyāpajjacitto vā abyāpajjacitto vā”ti?
“It is not.”
“Abyāpajjacitto, bho gotama”.
“Is their heart corrupted or not?”
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
“It is not.”
“Asaṅkiliṭṭhacitto, bho gotama”.
“Do they wield power or not?”
“Vasavattī vā avasavattī vā”ti?
“They do.”
“Vasavattī, bho gotama”.
“So it seems that that bhikkhu is not possessive, and neither is Brahmā.
“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā.
Would a bhikkhu who is not possessive come together and converge with Brahmā, who isn’t possessive?”
Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
“Yes, Master Gotama.”
“Evaṁ, bho gotama”.
“Good, Vāseṭṭha! It’s possible that a bhikkhu who is not possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
And it seems that that bhikkhu has no enmity,
Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā …pe…
ill will,
abyāpajjacitto bhikkhu, abyāpajjacitto brahmā …
corruption,
asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā …
and does wield power, while Brahmā is the same in all these things. Would a bhikkhu who is the same as Brahmā in all things come together and converge with him?”
vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
“Yes, Master Gotama.”
“Evaṁ, bho gotama”.
“Good, Vāseṭṭha! It’s possible that that bhikkhu will, when the body breaks up, after death, be reborn in the company of Brahmā.”
“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti.
When he had spoken, Vāseṭṭha and Bhāradvāja said to him,
Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ:
“Excellent, Master Gotama! Excellent!
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
Sīlakkhandhavaggo niṭṭhito.
Tassuddānaṁ
Brahmāsāmaññaambaṭṭha,
Soṇakūṭamahālijālinī;
Sīhapoṭṭhapādasubho kevaṭṭo,
Tevijja Sutta: The Threefold Knowledge (The Way to Brahma). Two young Brahmins are puzzled because different teachers speak of different ways of attaining fellowship (or union) with Brahma, which to them is the highest goal. The Buddha gets them to admit that none of their teachers, or even those from whom the tradition stems, have ever seen Brahma face to face, then instructs them in the Brahmavihāras, which do lead to that goal — which is not, of course, the goal of Buddhism.