Dīgha Nikāya
DN13: Tevijja Sutta – The Three Knowledges
- DG BB TBW © Translated from the Pali by Maurice Walshe (More copyright information)
The Way to Brahma
1Thus have I heard. Once the Lord was touring Kosala with a large company of some five hundred monks. He came to a Kosalan Brahmin village called Manasakata, and stayed to the north of the village in a mango-grove on the bank of the River Aciravati.
2And at that time many very well-known and prosperous Brahmins were staying at Manasakata, including Canki, Tārukkha, Pokkharasati, Jāṇussoni, and Todeyya.
3And Vasettha and Bharadvaja went strolling along the road, and as they did so, an argument broke out between them on the subject of right and wrong paths.
The young Brahmin Vasettha said: 'This is the only straight path, this is the direct path, the path of salvation that leads one who follows it to union with Brahma, as is taught by the Brahmin Pokkharasāti!'[n.249] Union with Brahma was the ultimate goal for the Brahmins.
And the young Brahmin Bharadvaja said: 'This is the only straight path… as taught by the Brahmin Tarukkha!'
And Vasettha could not convince Bharadvaja, nor could Bharadvaja convince Vasettha.
4Then Vasettha said to Bharadvaja: 'This ascetic Gotama is staying to the north of the village, and concerning this Blessed Lord a good report has been spread about: "This Blessed Lord is an Arahant, a fully-enlightened Buddha, perfected in knowledge and conduct, a Well-Farer, Knower of the worlds, unequalled Trainer of men to be tamed, Teacher of gods and humans, a Buddha, a Blessed Lord." He proclaims this world with its gods, maras, Brahmas, the world of ascetics and Brahmins with its princes and people, having come to know it by his own knowledge. He teaches a Dhamma that is lovely in its beginning, lovely in its middle and lovely in its ending, in the spirit and in the letter, and he displays the fully-perfected, thoroughly purified holy life. And indeed it is good to see such Arahants.' Let us go to the ascetic Gotama and ask him, and whatever he tells us, we shall accept.' And Bharadvaja agreed.
Right and Wrong Paths
5So the two of them went to see the Lord. Having exchanged courtesies with him, they sat down to one side, and Vasettha said: 'Reverend Gotama, as we were strolling along the road, we got to discussing right and wrong paths. I said: "This is the only straight path… as is taught by the Brahmin Pokkharasati", and Bhāradvāja said: "This is the only straight path…as is taught by the Brahmin Tārukkha." This is our dispute, our quarrel, our difference.'
6'So, Vāseṭṭha, you say that the way to union with Brahmā is that taught by the Brahmin Pokkharasāti, and Bhāradvāja says it is that taught by the Brahmin Tārukha. What is the dispute, the quarrel, the difference all about?'
7'Right and wrong paths, Reverend Gotama. There are so many kinds of Brahmins who teach different paths: the Addhariya, the Tittiriya, the Chandoka, the Chandāva, the Brahmacariya[n.250] The alternative reading, adopted by RD, is Bavharijā, but RD notes: 'If we adopt the other reading (i.e. Brāhmacariyā, as he omits to say) for the last in the list, then those priests who relied on liturgy, sacrifice or chant would be contrasted with those who had "gone forth" as religieux, either as Tāpasas or as Bhikshus.' Brahmins — do all these ways lead to union with Brahmā?
8Just as if there were near a town or village many different paths — do all these come together at that place? And likewise, do the ways of the various Brahmins…lead the one who follows them to union with Brahmā?'
Questioning Vaseṭṭha
9'You say: "They lead", Vaseṭṭha?' 'I say: "They lead", Reverend Gotama.'
'You say: "They lead", Vaseṭṭha?' 'I say: "They lead", Reverend Gotama.'
'You say: "They lead", Vasettha?' 'I say: "They lead", Reverend Gotama.'
10'But, Vāseṭṭha, is there then a single one of these Brahmins learned in the Three Vedas who has seen Brahmā face to face?' 'No, Reverend Gotama.'
11-12'Then has the teacher's teacher of any one of them seen Brahmā face to face?' 'No, Reverend Gotama.'
13'Then has the ancestor seven generations back of the teacher of one of them seen Brahmā face to face?' 'No, Reverend Gotama.'
14'Well then, Vaseṭṭha, what about the early sages of those Brahmins learned in the Three Vedas, the makers of the mantras, the expounders of the mantras, whose ancient verses are chanted, pronounced and collected by the Brahmins of today, and sung and spoken about — such as Atthaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāsettha, Kassapa, Bhagu[n.251] The ten rishi authors of the Vedic mantras. Cf. MN 95.25. – did they ever say: "We know and see when, how and where Brahmā appears"?'[n.252] Cf. DN 11.24. 'No, Reverend Gotama.'
15'So, Vāseṭṭha, not one of these Brahmins learned in the Three Vedas has seen Brahmā face to face, nor has one of their teachers, or teacher's teachers, nor even the ancestor seven generations back of one of their teachers. Nor could any of the early sages say: "We know and see when, how and where Brahmā appears." So what these Brahmins learned in the Three Vedas are saying is: "We teach this path to union with Brahmā that we do not know or see, this is the only straight path…leading to union with Brahmā."
16What do you think, Vāseṭṭha? Such being the case, does not what these Brahmins declare turn out to be ill-founded?' 'Yes indeed, Reverend Gotama.'
17'Well, Vāseṭṭha, when these Brahmins learned in the Three Vedas teach a path that they do not know or see, saying: "This is the only straight path … ",this cannot possibly be right.
18Just as a file of blind men go on, clinging to each other, and the first one sees nothing, the middle one sees nothing, and the last one sees nothing[n.253] Cf. MN 95.27.— so it is with the talk of these Brahmins learned in the Three Vedas: the first one sees nothing, the middle one sees nothing, the last one sees nothing. The talk of these Brahmins learned in the Three Vedas turns out to be laughable, mere words, empty and vain.
19'What do you think, Vāseṭṭha? Do these Brahmins learned in the Three Vedas see the sun and moon just as other people do, and when the sun and moon rise and set do they pray, sing praises and worship with clasped hands?'
20'They do, Reverend Gotama.'
21'What do you think, Vāseṭṭha? These Brahmins learned in the Three Vedas, who can see the sun and moon just as other people do, … can they point out a way to union with the sun and moon, saying: "This is the only straight path… that leads to union with the sun and moon"?' 'No, Reverend Gotama.'
22'So, Vāseṭṭha, these Brahmins learned in the Three Vedas cannot point out a way to union with the sun and moon, which they have seen.
23And, too, none of them has seen Brahmā face to face,…
nor has even the ancestor seven generations back of one of their teachers.
Nor could any of the early sages say: "We know and see when, how and where Brahmā appears."
24–25Does not what these Brahmins declare turn out to be ill-founded?' 'Yes indeed, Reverend Gotama.'
Parable of the Beautiful Girl
26'Vaseṭṭha, it is just as if a man were to say: "I am going to seek out and love the most beautiful girl in the country." They might say to him: "… Do you know what caste she belongs to?" "No."
27"Well, do you know her name, her clan, whether she is tall or short…, dark or light-complexioned…, or where she comes from?" "No." And they might say: "Well then, you don't know or see the one you seek for and desire?" and he would say: "No."
28Does not the talk of that man turn out to be stupid?' 'Certainly, Reverend Gotama.'
29–30'Then, Vāseṭṭha, it is like this: not one of these Brahmins … has seen Brahmā face to face, nor has one of their teachers …' 'Yes indeed, Reverend Gotama.'
31'That is right, Vāseṭṭha. When these Brahmins learned in the Three Vedas teach a path that they do not know and see, this cannot possibly be right.
Parable of the Staircase
32'Vāseṭṭha, it is just as if a man were to build a staircase for a palace at a crossroads. People might say: "This staircase for a palace — do you know whether the palace will face east or west, north or south, or whether it will be high, low or of medium height?" and he would say: "No." And they might say: "Well then, you don't know or see what kind of a palace you are building the staircase for?" and he would say: "No." Does not the talk of that man turn out to be stupid?' 'Certainly, Reverend Gotama.'
33–37as verse 20
Aciravatī River
38'Vāseṭṭha, it is just as if this River Aciravatī were brimful of water so that a crow could drink out of it, and a man should come along wishing to cross over, to get to the other side, to get across, and, standing on this bank, were to call out: "Come here, other bank, come here!"
39What do you think, Vasettha? Would the other bank of the River Aciravati come over to this side on account of that man's calling, begging, requesting or wheedling?' 'No, Reverend Gotama.'
40'Well now, Vasettha, those Brahmins learned in the Three Vedas who persistently neglect what a Brahmin should do, and persistently do what a Brahmin should not do, declare: "We call on Indra, Soma, Varuna, Isana, Pajapati, Brahma, Mahiddhi, Yama."
41But that such Brahmins who persistently neglect what a Brahmin should do, … will, as a consequence of their calling, begging, requesting or wheedling, attain after death, at the breaking-up of the body, to union with Brahmā — that is just not possible.
42'Vasettha, it is just as if this River Aciravati were brimful of water so that a crow could drink out of it, and a man should come wishing to cross over,… but he was bound and pinioned on this side by a strong chain, with his hands behind his back.
43What do you think, Vasettha? Would that man be able to get to the other side?' 'No, Reverend Gotama.'
44'In just the same way, Vasettha, in the Ariyan discipline these five strands of sense-desire are called bonds and fetters. Which five? Forms seen by the eye which are agreeable, loved, charming, attractive, pleasurable, arousing desire; sounds heard by the ear… ; smells smelt by the nose … ; tastes savoured by the tongue…; contacts felt by the body which are agreeable,… arousing desire.
45These five in the Ariyan discipline are called bonds and fetters. And, Vasettha, those Brahmins learned in the Three Vedas are enslaved, infatuated by these five strands of sense-desire, which they enjoy guiltily, unaware of danger, knowing no way out.
'But that such Brahmins learned in the Three Vedas, who persistently neglect what a Brahmin should do,… who are enslaved by these five strands of sense-desire, … knowing no way out, should attain after death, at the breaking-up of the body, to union with Brahmā — that is just not possible.
46'It is just as if this River Aciravati were brimful of water so that a crow could drink out of it, and a man should come along wishing to cross over… and were to lie down on this bank, covering his head with a shawl.
47What do you think, Vasettha? Would that man be able to get to the other side?' 'No, Reverend Gotama.'
48'In the same way, Vasettha, in the Ariyan discipline these five hindrances are called obstacles, hindrances, coverings-up, envelopings. Which five? The hindrance of sensuality, of ill-will, of sloth-and-torpor, of worry-and-flurry, of doubt. These five are called obstacles, hindrances, coverings-up, envelopings.
49And these Brahmins learned in the Three Vedas are caught up, hemmed in, obstructed, entangled in these five hindrances. But that such Brahmins learned in the Three Vedas, who persistently neglect what a Brahmin should do… and who are caught up,… entangled in these five hindrances, should attain after death, at the breaking-up of the body, to union with Brahmā – that is just not possible.
Comparisons
50'What do you think, Vāsettha? What have you heard said by Brahmins who are venerable, aged, the teachers of teachers? Is Brahmā encumbered with wives and wealth,[n.254] Saparigaha. The PED gives both 'married' and 'encumbered'. Both are implied. or unencumbered?' 'Unencumbered, Reverend Gotama.'
'Is he full of hate or without hate?' 'Without hate, Reverend Gotama.'
'Is he full of ill-will or without ill-will?' 'Without ill-will, Reverend Gotama.'
'Is he impure or pure?' 'Pure, Reverend Gotama.'
'Is he disciplined[n.255] Vasavattī: lit. 'powerful', but here meaning having power, or control, over oneself. or undisciplined?' 'Disciplined, Reverend Gotama.'
51'And what do you think, Vāsettha? Are the Brahmins learned in the Three Vedas encumbered with wives and wealth, or unencumbered?' 'Encumbered, Reverend Gotama.'
'Are they full of hate or without hate?' 'Full of hate, Reverend Gotama.'
'Are they full of ill-will or without ill-will?' 'Full of ill-will, Reverend Gotama.'
'Are they impure or pure?' 'Impure, Reverend Gotama.'
'Are they disciplined or undisciplined?' 'Undisciplined, Reverend Gotama.'
52'So, Vāsettha, the Brahmins learned in the Three Vedas are encumbered with wives and wealth, and Brahmā is unencumbered. Is there any communion, anything in common between these encumbered Brahmins and the unencumbered Brahmā?' 'No, Reverend Gotama.'
'That is right, Vāsettha. That these encumbered Brahmins, learned in the Three Vedas, should after death, at the breaking-up of the body, be united with the unencumbered Brahmā — that is just not possible.
53'Likewise, do these Brahmins learned in the Three Vedas and full of hate…, full of ill-will…, impure…, undisciplined, have any communion, anything in common with the disciplined Brahma?' 'No, Reverend Gotama.'
'That is right, Vasettha. That these undisciplined Brahmins should after death be united with Brahma is just not possible.
54But these Brahmins learned in the Three Vedas, having sat down on the bank, sink down despairingly, thinking maybe to find a dry way across. Therefore their threefold knowledge is called the threefold desert, the threefold wilderness, the threefold destruction.'
55At these words Vasettha said: 'Reverend Gotama, I have heard them say: "The ascetic Gotama knows the way to union with Brahmā."'
56'What do you think, Vasettha? Suppose there were a man here born and brought up in Manasakata, and somebody who had come from Manasakata and and had missed the road should ask him the way. Would that man, born and bred in Manasakata, be in a state of confusion or perplexity?' 'No, Reverend Gotama. And why not? Because such a man would know all the paths.'
57'Vasettha, it might be said that such a man on being asked the way might be confused or perplexed — but the Tathagata, on being asked about the Brahma world and the way to get there, would certainly not be confused or perplexed. For, Vasettha, I know Brahma and the world of Brahma, and the way to the world of Brahma, and the path of practice whereby the world of Brahma may be gained.'
58At this Vasettha said: 'Reverend Gotama, I have heard them say: "The ascetic Gotama teaches the way to union with Brahma." It would be good if the Reverend Gotama were to teach us the way to union with Brahma, may the Reverend Gotama help the people of Brahma!'
'Then, Vāsettha, listen, pay proper attention, and I will tell you.' 'Very good, Reverend Sir', said Vasettha. The Lord said:
The Way to Union With Brahma
59'Vasettha, a Tathagata arises in the world, an Arabant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed. He, having realised it by his own super-knowledge, proclaims this world with its devas, māras and Brahmas, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life. A disciple goes forth, practises the moralities, attains the first jhāna as Sutta 2, verses 43–75.
60'Then, with his heart filled with loving-kindness, he dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with loving-kindness, abundant, unbounded,[n.256] These (pre-Buddhist) 'Divine Abidings' (Brahmavihāra) are also called the Boundless States (appamaññā). without hate or ill-will.
61'Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vasettha, by this liberation of the heart through loving-kindness he leaves nothing untouched, nothing unaffected in the sensuous sphere.[n.257] Pamāṇa kataṁ according to DA denotes the sensuous sphere (kāmaloka). Cf. SN 42.8 (= KS iv, p. 227). DA says: 'Like the mighty ocean, flooding a little creek, he even reaches up to Brahmā' (tr. Woodward, loc. cit.).
This, Vasettha, is the way to union with Brahma.
62'Then with his heart filled with compassion,… with sympathetic joy, with equanimity he dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with equanimity, abundant, unbounded, without hate or ill-will.
63'Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vāsettha, by this liberation of the heart through compassion,… through sympathetic joy,… through equanimity, he leaves nothing untouched, nothing unaffected in the sensuous sphere. This, Vāsettha, is the way to union with Brahma.
64'What do you think, Vasettha? Is a monk dwelling thus encumbered with wives and wealth or unencumbered?' 'Unencumbered, Reverend Gotama. He is without hate…, without ill-will…, pure and disciplined, Reverend Gotama.'
65'Then, Vasettha, the monk is unencumbered, and Brahma is unencumbered. Has that unencumbered monk anything in common with the unencumbered Brahma?' 'Yes indeed, Reverend Gotama.'
66'That is right, Vāsettha. Then that an unencumbered monk, after death, at the breaking-up of the body, should attain to union with the unencumbered Brahmā — that is possible. Likewise a monk without hate…, without ill-will…, pure…, disciplined… Then that a disciplined monk, after death, at the breaking-up of the body, should attain to union with Brahmā — that is possible.'
67At this the young Brahmins Vāsettha and Bhāradvāja said to the Lord: 'Excellent, Reverend Gotama, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Reverend Gotama has expounded the Dhamma in various ways.'
'We take refuge in the Reverend Gotama, in the Dhamma, and in the Saṅgha. May the Reverend Gotama accept us as lay-followers having taken refuge from this day forth as long as life shall last!'[n.258] See also DN 27, MN 98 and Sn. 594ff. DA says Vāseṭtha's first taking refuge was after the preaching of the Vasettha Sutta (MN 98), and this was the second occasion. He 'went forth' and, after the preaching of the Aggañña Sutta ( 27) he received the higher ordination and attained Arahantship. RD's comment (RD i, p. 299), 'It should be recollected that the argument here is only argumentum ad hominem. If you want union with Brahmā — which you had much better not want — this is the way to attain it', ignores the outcome as reported by DA. The Buddha’s words were indeed, as in other cases, ad hominem, and had, as in other cases, the result of leading the enquirer beyond his original premises.
On 'union with Brahma' see Introduction, p. 43. See also DN 19.61.
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
2Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
3Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
Atha kho vāseṭṭho māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā"ti.
Bhāradvājopi māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā"ti.
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.
4Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: "Ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā"ti. "Evaṁ, bho"ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
1. Maggāmaggakathā
5Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: "idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. Ahaṁ evaṁ vadāmi: 'ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā'ti. Bhāradvājo māṇavo evamāha: 'ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā'ti. Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo"ti.
6"Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: 'ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā'ti. Bhāradvājo māṇavo evamāha: 'ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā'ti. Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo"ti?
7"Maggāmagge, bho gotama. Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
8Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā"ti.
2. Vāseṭṭhamāṇavānuyoga
9"Niyyantīti, vāseṭṭha vadesi"? "Niyyantīti, bho gotama, vadāmi".
"Niyyantīti, vāseṭṭha, vadesi"? "Niyyantīti, bho gotama, vadāmi".
"Niyyantīti, vāseṭṭha, vadesi"? "Niyyantīti, bho gotama, vadāmi".
10"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho"ti? "No hidaṁ, bho gotama".
11"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho"ti? "No hidaṁ, bho gotama".
12"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho"ti? "No hidaṁ, bho gotama".
13"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho"ti? "No hidaṁ, bho gotama".
14"Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'"ti? "No hidaṁ, bho gotama".
15"Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema. Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti.
16Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
17"Sādhu, vāseṭṭha, te vata, vāseṭṭha
, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. 'Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti, netaṁ ṭhānaṁ vijjati.
18Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
19Taṁ kiṁ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī"ti?
20"Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī"ti.
21"Taṁ kiṁ maññasi, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā'"ti? "No hidaṁ, bho gotama".
22"Iti kira, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā'ti.
23Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ yāvasattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
24Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
25"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti: 'ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti, netaṁ ṭhānaṁ vijjati.
2.1. Janapadakalyāṇīupamā
26Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 'ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī'ti. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ – khattiyī vā brāhmaṇī vā vessī vā suddī vā'ti? Iti puṭṭho 'no'ti vadeyya.
27Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā'ti? Iti puṭṭho 'no'ti vadeyya. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī'ti? Iti puṭṭho 'āmā'ti vadeyya.
28Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
29"Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'ti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
30Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
31"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṁ ṭhānaṁ vijjati.
2.2. Nisseṇīupamā
32Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya—pāsādassa ārohaṇāya. Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā'ti? Iti puṭṭho 'no'ti vadeyya.
33Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī'ti? Iti puṭṭho 'āmā'ti vadeyya.
34Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
35"Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu—mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti. Teva tevijjā brāhmaṇā evamāhaṁsu: 'yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā'ti.
36Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.
37"Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṁ ṭhānaṁ vijjati.
2.3. Aciravatīnadīupamā
38Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre ṭhito pārimaṁ tīraṁ avheyya: 'ehi pārāpāraṁ, ehi pārāpāran'ti.
39Taṁ kiṁ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā"ti? "No hidaṁ, bho gotama".
40"Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: 'indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā'ti.
41Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
42Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.
43Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti? "No hidaṁ, bho gotama".
44"Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
45Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
46Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre sasīsaṁ pārupitvā nipajjeyya.
47Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti? "No hidaṁ, bho gotama".
48"Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
49Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
3. Saṁsandanakathā
50Taṁ kiṁ maññasi, vāseṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā"ti? "Apariggaho, bho gotama".
"Saveracitto vā averacitto vā"ti? "Averacitto, bho gotama".
"Sabyāpajjacitto vā abyāpajjacitto vā"ti? "Abyāpajjacitto, bho gotama".
"Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā"ti? "Asaṅkiliṭṭhacitto, bho gotama".
"Vasavattī vā avasavattī vā"ti? "Vasavattī, bho gotama".
51"Taṁ kiṁ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā"ti? "Sapariggahā, bho gotama".
"Saveracittā vā averacittā vā"ti? "Saveracittā, bho gotama".
"Sabyāpajjacittā vā abyāpajjacittā vā"ti? "Sabyāpajjacittā, bho gotama".
"Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā"ti? "Saṅkiliṭṭhacittā, bho gotama".
"Vasavattī vā avasavattī vā"ti? "Avasavattī, bho gotama".
52"Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī"ti?
"No hidaṁ, bho gotama". "Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
53Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā … pe … sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā … avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti? "No hidaṁ, bho gotama".
"Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
54Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvāvisāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī"ti.
55Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: "sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī"ti. "Taṁ kiṁ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti?
"Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti.
56"Taṁ kiṁ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṁvaddho. Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ. Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā"ti? "No hidaṁ, bho gotama". "Taṁ kissa hetu"? "Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī"ti.
57"Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī"ti.
58Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: "sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī"ti. "Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan"ti.
"Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī"ti. "Evaṁ, bho"ti kho vāseṭṭho māṇavo bhagavato paccassosi.
4. Brahmalokamaggadesanā
59Bhagavā etadavoca: "idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ, sammāsambuddho … pe … Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti … pe … tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
60So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
61Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
62Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
63Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.
64Taṁ kiṁ maññasi, vāseṭṭha, evaṁvihārī bhikkhu sapariggaho vā apariggaho vā"ti? "Apariggaho, bho gotama". "Saveracitto vā averacitto vā"ti? "Averacitto, bho gotama". "Sabyāpajjacitto vā abyāpajjacitto vā"ti? "Abyāpajjacitto, bho gotama". "Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā"ti? "Asaṅkiliṭṭhacitto, bho gotama". "Vasavattī vā avasavattī vā"ti? "Vasavattī, bho gotama".
65"Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī"ti? "Evaṁ, bho gotama". "Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
66Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā … pe … abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā … vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti? "Evaṁ, bho gotama". "Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī"ti.
67Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.
Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
Sīlakkhandhavaggo niṭṭhito.
68Brahmāsāmaññaambaṭṭha,
Soṇakūṭamahālijālinī;
Sīhapoṭṭhapādasubho kevaṭṭo,
Lohiccatevijjā terasāti.
Sīlakkhandhavaggapāḷi niṭṭhitā.