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<h2>Digha Nikaya</h2>
<h2>DN13: Tevijja Sutta – The Three Knowledges </h2>
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<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
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<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasākaṭa. He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.</p>
<p><span class="parno">2</span>Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.</p>
<hr>
<p><span class="parno">3</span>Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding the variety of paths.</p>
<p>Vāseṭṭha said this: “This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasāti.”</p>
<p>Bhāradvāja said this: “This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”</p>
<p>But neither was able to persuade the other. </p>
<p><span class="parno">4</span>So Vāseṭṭha said to Bhāradvāja, “Bhāradvāja, the ascetic Gotama — a Sakyan, gone forth from a Sakyan family — is staying in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.”</p>
<p>“Yes, sir,” replied Bhāradvāja.</p>
<h2>1. The Variety of Paths </h2>
<p><span class="parno">5</span>So they went to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding: “In this matter we have a dispute, a disagreement, a difference of opinion.”</p>
<hr>
<p><span class="parno">6</span>“So, Vāseṭṭha, it seems that you say that the straight path is that explained by Pokkharasāti, while Bhāradvāja says that the straight path is that explained by Tārukkha. But what exactly is your disagreement about?”</p>
<hr>
<p><span class="parno">7</span>“About the variety of paths, Master Gotama. Even though brahmins describe different paths — the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins — all of them lead someone who practices them to the company of Brahmā.</p>
<p><span class="parno">8</span>It’s like a village or town that has many different roads nearby, yet all of them meet at that village. In the same way, even though brahmins describe different paths — the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins — all of them lead someone who practices them to the company of Brahmā.”</p>
<h2>2. Questioning Vāseṭṭha </h2>
<p><span class="parno">9</span>“Do you say, ‘they lead someone’, Vāseṭṭha?”</p>
<p>“I do, Master Gotama.”</p>
<p>“Do you say, ‘they lead someone’, Vāseṭṭha?”</p>
<p>“I do, Master Gotama.”</p>
<p>“Do you say, ‘they lead someone’, Vāseṭṭha?”</p>
<p>“I do, Master Gotama.”</p>
<hr>
<p><span class="parno">10</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">11</span>“Well, has even a single one of their teachers seen Brahmā with their own eyes?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">12</span>“Well, has even a single one of their teachers’ teachers seen Brahmā with their own eyes?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">13</span>“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own eyes?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">14</span>“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. Did they say: ‘We know and see where Brahmā is or what way he lies’?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">15</span>“So it seems that none of the brahmins have seen Brahmā with their own eyes, and not even the ancient hermits claimed to know where he is. Yet the brahmins proficient in the three Vedas say: ‘We teach the path to the company of that which we neither know nor see. This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā.’</p>
<hr>
<p><span class="parno">16</span>What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”</p>
<p>“Clearly that’s the case, Master Gotama.”</p>
<hr>
<p><span class="parno">17</span>“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.</p>
<p><span class="parno">18</span>Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Their statement turns out to be a joke — mere words, void and hollow.</p>
<p><span class="parno">19</span>What do you think, Vāseṭṭha? Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they pray to them and beseech them, following their course from where they rise to where they set with joined palms held in worship?”</p>
<hr>
<p><span class="parno">20</span>“Yes, Master Gotama.”</p>
<hr>
<p><span class="parno">21</span>“What do you think, Vāseṭṭha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: ‘This is the only straight path, the direct route that leads someone who practices it to the company of the sun and moon’?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">22</span>“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.</p>
<p><span class="parno">23</span>But it seems that even though they have not seen Brahmā with their own eyes, they still claim to teach the path to the company of that which they neither know nor see.</p>
<hr>
<p><span class="parno">24</span>What do you think, Vāseṭṭha? This being so, doesn’t their statement turn out to have no demonstrable basis?”<br>
<br>“Clearly that’s the case, Master Gotama.”</p>
<p><span class="parno">25</span>“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.</p>
<h3>2.1. The Simile of the Finest Lady in the Land </h3>
<p><span class="parno">26</span>Suppose a man were to say, ‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’</p>
<p>They’d say to him, ‘Mister, that finest lady in the land who you desire — do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’ </p>
<p>Asked this, he’d say, ‘No.’</p>
<hr>
<p><span class="parno">27</span>They’d say to him, ‘Mister, that finest lady in the land who you desire — do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’</p>
<p>Asked this, he’d say, ‘No.’</p>
<p>They’d say to him, ‘Mister, do you desire someone who you’ve never even known or seen?’</p>
<p>Asked this, he’d say, ‘Yes.’</p>
<hr>
<p><span class="parno">28</span>What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”<br>
<br>“Clearly that’s the case, sir.”</p>
<hr>
<p><span class="parno">29-31</span>“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”<br>
<br>“Clearly that’s the case, Master Gotama.”<br>
<br>“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.</p>
<h3>2.2. The Simile of the Ladder </h3>
<p><span class="parno">32</span>Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.</p>
<p>They’d say to him, ‘Mister, that stilt longhouse that you’re building a ladder for — do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’</p>
<p>Asked this, he’d say, ‘No.’</p>
<p><span class="parno">33</span>They’d say to him, ‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’</p>
<p>Asked this, he’d say, ‘Yes.’</p>
<hr>
<p><span class="parno">34</span>What do you think, Vāseṭṭha? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”</p>
<p>“Clearly that’s the case, sir.”</p>
<hr>
<p><span class="parno">35-37</span>“In the same way, doesn’t the statement of those brahmins turn out to have no demonstrable basis?”<br>
<br>“Clearly that’s the case, Master Gotama.”<br>
<br>“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.</p>
<h3>2.3. The Simile of the River Aciravatī </h3>
<p><span class="parno">38</span>Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they’d call out to the far shore, ‘Come here, far shore! Come here, far shore!’</p>
<p><span class="parno">39</span>What do you think, Vāseṭṭha? Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”</p>
<p>“No, Master Gotama.”</p>
<p><span class="parno">40</span>“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say: ‘We call upon Inda! We call upon Soma! We call upon Īsāna! We call upon Pajāpati! We call upon Brahmā! We call upon Mahiddhi! We call upon Yama!’</p>
<p><span class="parno">41</span>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.</p>
<hr>
<p><span class="parno">42</span>Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near shore, their arms are tied tightly behind their back with a strong chain.</p>
<p><span class="parno">43</span>What do you think, Vāseṭṭha? Could that person cross over to the far shore?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">44</span>“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the noble one. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.</p>
<hr>
<p><span class="parno">45</span>These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the noble one. The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. </p>
<p>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.</p>
<p><span class="parno">46</span>Suppose the river Aciravatī was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But they’d lie down wrapped in cloth from head to foot.</p>
<p><span class="parno">47</span>What do you think, Vāseṭṭha? Could that person cross over to the far shore?”</p>
<p>“No, Master Gotama.”</p>
<p><span class="parno">48</span>“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the noble one. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the noble one.</p>
<p><span class="parno">49</span>The brahmins proficient in the three Vedas are hindered, obstructed, covered, and shrouded by these five hindrances. So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.</p>
<h2>3. Converging </h2>
<p><span class="parno">50</span>What do you think, Vāseṭṭha? Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahmā is possessive or not?”</p>
<p>“That he is not, Master Gotama.”</p>
<hr>
<p>“Is his heart full of enmity or not?”</p>
<hr>
<p>“It is not.”</p>
<p>“Is his heart full of ill will or not?”</p>
<p>“It is not.”</p>
<p>“Is his heart corrupted or not?”</p>
<p>“It is not.”</p>
<p>“Does he wield power or not?”</p>
<p>“He does.”</p>
<hr>
<p><span class="parno">51</span>“What do you think, Vāseṭṭha? Are the brahmins proficient in the three Vedas possessive or not?”</p>
<hr>
<p>“They are.”</p>
<p>“Are their hearts full of enmity or not?”</p>
<p>“They are.”</p>
<hr>
<p>“Are their hearts full of ill will or not?”</p>
<p>“They are.”</p>
<p>“Are their hearts corrupted or not?”</p>
<p>“They are.”</p>
<p>“Do they wield power or not?”</p>
<p>“They do not.”</p>
<hr>
<p><span class="parno">52</span>“So it seems that the brahmins proficient in the three Vedas are possessive, but Brahmā is not. But would brahmins who are possessive come together and converge with Brahmā, who isn’t possessive?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p>“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.</p>
<p><span class="parno">53</span>And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p>“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Brahmā.</p>
<p><span class="parno">54</span>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. That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”</p>
<p><span class="parno">55</span>When he said this, Vāseṭṭha said to the Buddha, “I have heard, Master Gotama, that you know the path to company with Brahmā.”</p>
<p>“What do you think, Vāseṭṭha? Is the village of Manasākaṭa nearby?”</p>
<p>“Yes it is.”</p>
<hr>
<p><span class="parno">56</span>“What do you think, Vāseṭṭha? Suppose a person was born and raised in Manasākaṭa. And as soon as they left the town some people asked them for the road to Manasākaṭa. Would they be slow or hesitant to answer?”</p>
<p>“No, Master Gotama. Why is that? Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”</p>
<hr>
<p><span class="parno">57</span>“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm. I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”</p>
<p><span class="parno">58</span>When he said this, Vāseṭṭha said to the Buddha, </p>
<p>“I have heard, Master Gotama, that you teach the path to company with Brahmā. Please teach us that path and elevate this generation of brahmins.”</p>
<p>“Well then, Vāseṭṭha, listen and pay close attention, I will speak.”</p>
<p>“Yes, sir,” replied Vāseṭṭha.</p>
<h2>4. Teaching the Path to Brahmā </h2>
<p><span class="parno">59</span>The Buddha said this:</p>
<p>“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a mendicant is accomplished in ethics. … Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.</p>
<p><span class="parno">60</span>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.</p>
<p><span class="parno">61</span>Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This is a path to companionship with Brahmā.</p>
<hr>
<p><span class="parno">62</span>Furthermore, a mendicant meditates spreading a heart full of compassion …</p>
<p>They meditate spreading a heart full of rejoicing …</p>
<p>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.</p>
<p><span class="parno">63</span>Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a path to companionship with Brahmā.</p>
<p><span class="parno">64</span>What do you think, Vāseṭṭha? When a mendicant meditates like this, are they possessive or not?”</p>
<hr>
<p>“They are not.”</p>
<p>“Is their heart full of enmity or not?”</p>
<hr>
<p>“It is not.”</p>
<p>“Is their heart full of ill will or not?”</p>
<p>“It is not.”</p>
<p>“Is their heart corrupted or not?”</p>
<p>“It is not.”</p>
<p>“Do they wield power or not?”</p>
<p>“They do.”</p>
<hr>
<p><span class="parno">65</span>“So it seems that that mendicant is not possessive, and neither is Brahmā. Would a mendicant who is not possessive come together and converge with Brahmā, who isn’t possessive?”</p>
<p>“Yes, Master Gotama.”</p>
<hr>
<p>“Good, Vāseṭṭha! It’s possible that a mendicant who is not possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.</p>
<p><span class="parno">66</span>And it seems that that mendicant has no enmity, ill will, corruption, and does wield power, while Brahmā is the same in all these things. Would a mendicant who is the same as Brahmā in all things come together and converge with him?”</p>
<p>“Yes, Master Gotama.”</p>
<p>“Good, Vāseṭṭha! It’s possible that that mendicant will, when the body breaks up, after death, be reborn in the company of Brahmā.”</p>
<hr>
<p><span class="parno">67</span>When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. </p>
<hr>
<p>We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusanghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.</p>
<p><span class="parno">2</span>Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ — cankī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.</p>
<hr>
<p><span class="parno">3</span>Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ janghavihāraṁ anucanka­mantānaṁ anu­vicarantānaṁ maggāmagge kathā udapādi.</p>
<p>Atha kho vāseṭṭho māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā"ti.</p>
<p>Bhāradvājopi māṇavo evamāha: "ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā"ti.</p>
<p>Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.</p>
<p><span class="parno">4</span>Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: "ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasankamissāma; upasankamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā"ti. </p>
<p>"Evaṁ, bho"ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.</p>
<h3>1. Maggāmagga­kathā</h3>
<p><span class="parno">5</span>Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasankamiṁsu; upasankamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: "idha, bho gotama, amhākaṁ janghavihāraṁ anucanka­mantānaṁ 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.</p>
<hr>
<p><span class="parno">6</span>"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?</p>
<hr>
<p><span class="parno">7</span>"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.</p>
<p><span class="parno">8</span>Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā"ti.</p>
<h3>2. Vāseṭṭhamāṇavānuyoga</h3>
<p><span class="parno">9</span>"Niyyantīti, vāseṭṭha vadesi"? </p>
<p>"Niyyantīti, bho gotama, vadāmi".</p>
<p>"Niyyantīti, vāseṭṭha, vadesi"? </p>
<p>"Niyyantīti, bho gotama, vadāmi".</p>
<p>"Niyyantīti, vāseṭṭha, vadesi"? </p>
<p>"Niyyantīti, bho gotama, vadāmi".</p>
<hr>
<p><span class="parno">10</span>"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">11</span>"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">12</span>"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariya­pācariyopi, yena brahmā sakkhidiṭṭho"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">13</span>"Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva <span class="var" title="sattamā ācariyamahayugā (bj) | sattamācariyamahayugā (s1–3) | sattamā ācariyamahāyugā (pts1)" id="note239">sattamā ācariyā­mahayugā</span> yena brahmā sakkhidiṭṭho"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">14</span>"Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ <span class="var" title="samūhitaṁ (bj) | samīhitaṁ (s1–3)" id="note241">samihitaṁ</span>, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ — aṭṭhako vāmako vāmadevo vessāmitto yamataggi angīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṁsu: 'mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā'"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">15</span>"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 angīraso 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.</p>
<hr>
<p><span class="parno">16</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? </p>
<p>"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<hr>
<p><span class="parno">17</span>"Sādhu, vāseṭṭha,<q class="open" id="note242" title=" teva vāseṭṭha (ka-ma), etthantare pāṭho syā1–3 potthakesu"> te vata, vāseṭṭha</q>, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. 'Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā'ti, netaṁ ṭhānaṁ vijjati.</p>
<p><span class="parno">18</span>Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.</p>
<p><span class="parno">19</span>Taṁ kiṁ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anupari­vattantī"ti?</p>
<hr>
<p><span class="parno">20</span>"Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anupari­vattantī"ti.</p>
<hr>
<p><span class="parno">21</span>"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? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">22</span>"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.</p>
<p><span class="parno">23</span>Iti <span class="var" title="kiṁ pana (bj, s1–3, pts1)" id="note244">pana</span> 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<span class="var" title="sattamehi (?)" id="note245">sattamā</span> 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 angīraso 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.</p>
<hr>
<p><span class="parno">24</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? </p>
<p>"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<p><span class="parno">25</span>"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.</p>
<h4>2.1. Janapadakalyāṇīupamā</h4>
<p><span class="parno">26</span>Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: 'ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī'ti. </p>
<p>Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ – khattiyī vā brāhmaṇī vā vessī vā suddī vā'ti? </p>
<p>Iti puṭṭho 'no'ti vadeyya.</p>
<hr>
<p><span class="parno">27</span>Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ — evaṁnāmā evangottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā manguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā'ti? </p>
<p>Iti puṭṭho 'no'ti vadeyya. </p>
<p>Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī'ti? </p>
<p>Iti puṭṭho 'āmā'ti vadeyya.</p>
<hr>
<p><span class="parno">28</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? </p>
<p>"Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<hr>
<p><span class="parno">29</span>"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 angīraso 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.</p>
<p><span class="parno">30</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? </p>
<p>"Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<p><span class="parno">31</span>"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.</p>
<h4>2.2. Nisseṇīupamā</h4>
<p><span class="parno">32</span>Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya — pāsādassa ārohaṇāya. </p>
<p>Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, <span class="var" title="yaṁ tvaṁ (s1–3) | yassa (pts1)" id="note247">yassa tvaṁ</span> 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? </p>
<p>Iti puṭṭho 'no'ti vadeyya.</p>
<p><span class="parno">33</span>Tamenaṁ evaṁ vadeyyuṁ: 'ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī'ti? </p>
<p>Iti puṭṭho 'āmā'ti vadeyya.</p>
<hr>
<p><span class="parno">34</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? </p>
<p>"Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<hr>
<p><span class="parno">35</span>"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 angīraso 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.</p>
<p><span class="parno">36</span>Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti? "Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī"ti.</p>
<p><span class="parno">37</span>"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.</p>
<h4>2.3. Acira­vatīnadīupamā</h4>
<p><span class="parno">38</span>Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre ṭhito pārimaṁ tīraṁ avheyya: 'ehi pārāpāraṁ, ehi pārāpāran'ti.</p>
<p><span class="parno">39</span>Taṁ kiṁ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhi­nandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<p><span class="parno">40</span>"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.</p>
<p><span class="parno">41</span>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.</p>
<hr>
<p><span class="parno">42</span>Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho.</p>
<p><span class="parno">43</span>Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p><span class="parno">44</span>"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.</p>
<hr>
<p><span class="parno">45</span>Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīna­vadassāvino anissa­raṇapaññā paribhuñjanti.</p>
<p>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.</p>
<p><span class="parno">46</span>Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. So orime tīre sasīsaṁ pārupitvā nipajjeyya.</p>
<p><span class="parno">47</span>Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<p><span class="parno">48</span>"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.</p>
<p><span class="parno">49</span>Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā <span class="var" title="ophuṭā (bj, mr) | ophutā (s1–3, pts1)" id="note248">onaddhā</span> 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 <span class="var" title="te (s1–3, mr)" id="note249">pariyonaddhā</span> kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.</p>
<h3>3. Saṁsandana­kathā</h3>
<p><span class="parno">50</span>Taṁ kiṁ maññasi, vāseṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā"ti? </p>
<p>"Apariggaho, bho gotama".</p>
<hr>
<p>"Saveracitto vā averacitto vā"ti? </p>
<hr>
<p>"Averacitto, bho gotama".</p>
<p>"Sabyāpajjacitto vā abyāpajjacitto vā"ti? </p>
<p>"Abyāpajjacitto, bho gotama".</p>
<p>"Sankiliṭṭhacitto vā asankiliṭṭhacitto vā"ti? </p>
<p>"Asankiliṭṭhacitto, bho gotama".</p>
<p>"Vasavattī vā avasavattī vā"ti? </p>
<p>"Vasavattī, bho gotama".</p>
<hr>
<p><span class="parno">51</span>"Taṁ kiṁ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā"ti? </p>
<hr>
<p>"Sapariggahā, bho gotama".</p>
<p>"Saveracittā vā averacittā vā"ti? </p>
<p>"Saveracittā, bho gotama".</p>
<hr>
<p>"Sabyāpajjacittā vā abyāpajjacittā vā"ti? </p>
<p>"Sabyāpajjacittā, bho gotama".</p>
<p>"Sankiliṭṭhacittā vā asankiliṭṭhacittā vā"ti? </p>
<p>"Sankiliṭṭhacittā, bho gotama".</p>
<p>"Vasavattī vā avasavattī vā"ti? </p>
<p>"Avasavattī, bho gotama".</p>
<hr>
<p><span class="parno">52</span>"Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī"ti?</p>
<p>"No hidaṁ, bho gotama". </p>
<hr>
<p>"Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.</p>
<p><span class="parno">53</span>Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā … pe … sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … sankiliṭṭhacittā tevijjā brāhmaṇā asankiliṭṭhacitto brahmā … avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti? </p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p>"Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.</p>
<p><span class="parno">54</span>Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā <span class="var" title="ādisitvā (mr)" id="note250">āsīditvā</span> saṁsīdanti, saṁsīditvā<span class="var" title="visādaṁ (bj, pts1) | visattaṁ (s1–3)" id="note251">visāraṁ</span> pāpuṇanti, <span class="var" title="sukkhataraṇaṁ (bj, mr) | sukhataraṁ (s1–3)" id="note252">sukkhataraṁ</span> maññe taranti. Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī"ti.</p>
<p><span class="parno">55</span>Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: "sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī"ti. </p>
<p>"Taṁ kiṁ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti?</p>
<p>"Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan"ti.</p>
<hr>
<p><span class="parno">56</span>"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? </p>
<p>"No hidaṁ, bho gotama". "Taṁ kissa hetu"? "Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī"ti.</p>
<hr>
<p><span class="parno">57</span>"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.</p>
<p><span class="parno">58</span>Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: </p>
<p>"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.</p>
<p>"Tena hi, vāseṭṭha, suṇāhi; sādhukaṁ manasi karohi; bhāsissāmī"ti. </p>
<p>"Evaṁ, bho"ti kho vāseṭṭho māṇavo bhagavato paccassosi.</p>
<h3>4. Brahmalokamaggadesanā</h3>
<p><span class="parno">59</span>Bhagavā etadavoca: </p>
<p>"idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ, sammāsambuddho <span class="var" title="yathā sāmaññaphalasutte 190--212 anucchedesu evaṁ" id="note253"> … pe … </span> 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.</p>
<p><span class="parno">60</span>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.</p>
<p><span class="parno">61</span>Seyyathāpi, vāseṭṭha, balavā sankhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṁ bhāvitāya <span class="var" title="^mn99#40 [Subhasutta]" id="note254">mettāya</span> cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo.</p>
<hr>
<p><span class="parno">62</span>Puna 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.</p>
<p><span class="parno">63</span>Seyyathāpi, vāseṭṭha, balavā sankhadhamo 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.</p>
<p><span class="parno">64</span>Taṁ kiṁ maññasi, vāseṭṭha, evaṁvihārī bhikkhu sapariggaho vā apariggaho vā"ti? </p>
<hr>
<p>"Apariggaho, bho gotama". </p>
<p>"Saveracitto vā averacitto vā"ti? </p>
<hr>
<p>"Averacitto, bho gotama". </p>
<p>"Sabyāpajjacitto vā abyāpajjacitto vā"ti? </p>
<p>"Abyāpajjacitto, bho gotama". </p>
<p>"Sankiliṭṭhacitto vā asankiliṭṭhacitto vā"ti? </p>
<p>"Asankiliṭṭhacitto, bho gotama". </p>
<p>"Vasavattī vā avasavattī vā"ti? </p>
<p>"Vasavattī, bho gotama".</p>
<hr>
<p><span class="parno">65</span>"Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī"ti? </p>
<p>"Evaṁ, bho gotama". </p>
<hr>
<p>"Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.</p>
<p><span class="parno">66</span>Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā … pe … abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … asankiliṭṭhacitto bhikkhu, asankiliṭṭhacitto brahmā … vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī"ti? </p>
<p>"Evaṁ, bho gotama". </p>
<p>"Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī"ti.</p>
<hr>
<p><span class="parno">67</span>Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: "abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhotā gotamena aneka­pariyāyena dhammo pakāsito.</p>
<hr>
<p>Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusanghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.</p>
<p class="endsutta">Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.</p>
<p class="endsutta">Sīlakkhandhavaggo niṭṭhito.</p>
<p class="verse"><span class="parno">68</span>Brahmāsāmaññaambaṭṭha,
<br>Soṇakūṭamahālijālinī;
<br>Sīhapoṭṭhapādasubho kevaṭṭo,
<br>Lohiccatevijjā terasāti.</p>
<p class="endbook">Sīlakkhandhavaggapāḷi niṭṭhitā.</p>
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