The Indians worship Brahma as a sort of creator God. Buddhism
views this so called God as not a creator but a powerful being in
the 1st Jhana planes. We can experience this realm in deep
meditation and entering into a blissful absorption that is beyond
worldly sensual pleasures.
I just updated with a more complete version by Leigh Brasington,
though I do not agree with his understanding that 'union with
Brahma' is a metaphor for nibbana, rather in my understanding it
refers to the 1st Jhana meditative absorption, or rebirth in the
1st Jhana plane.
In this sutta the Buddha teaches the true way that leads to
Brahma.•
Digha Nikaya 13
Tevijja Sutta
The Sutta (about those who have) the Knowledge of the Three
(Vedas)
Adapted by Leigh
Brasington
Adapter's Introduction
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Introduction
This sutta was not translated by me. I just edited it. The
method was as follows:
I have also left in Rhys Davids's footnotes where I think they
are applicable -- a few have been edited, some have been removed --
that's why the footnote numbers are not consecutive. I also added
my own footnotes -- those are the ones that end in 'a'.
Notice that this Sutta only discusses the graduated training up
thru the 1st Jhana. And that here the 1st Jhana is used as a basis
from which to generate The Brahma̅ Viharas - literally The Divine
Abodes, meaning the Four Supreme Emotions. The method would seem to
be that the "thinking and more thinking" (vitakka &
vicara) of the 1st Jhana are intentionally made to become
the Brahma̅ Viharas practices -- that is one does not leave behind
the "rapture and happiness" (piti & sukha) of
the 1st jhana - one continues sustaining it and intentionally
directs the thinking to pervading the universe with these divine
emotions.
By dwelling with a mind full of these emotions, one can acheive
Union with Brahma̅. It's important to note that in this sutta, the
Buddha is using "Union with Brahma̅" as a metaphor for Nibbana - a
point missed by the mainstream Theravadan tradition as well as by
early translators.
Digha Nikaya
13
Tevijja Sutta
The Sutta (about those who have) the Knowledge of the Three
(Vedas)
1. Thus have I heard. Once the Blessed One was journeying
through Kosala with a company of about five hundred Bhikkhus.
[4a] He came to the
Brahmin village in Kosala which is called Manasakata. And there the
Blessed One stayed in the mango grove, on the bank of the river
Aciravati, to the north of Manasakata.
2. Now at that time many very distinguished and wealthy Brahmins
were staying at Manasakata; such as Kanki the Brahmin, Tarukkha the
Brahmin, Pokkharasadi the Brahmin, Janussoni the Brahmin, Todeyya
the Brahmin, and other very distinguished and wealthy Brahmins.
[5]
3. Now a discussion arose between (the Brahmin students)
Va̅seṭṭha and Bha̅radva̅ja -- while they were taking exercise
(after their bath), walking up and down in a thoughtful mood -- as
to which was the true path, and which the false. [6]
4. The young Brahmin Va̅seṭṭha said: 'This is the straight
path, this the direct way to salvation, and leads one who acts
according to it to the state of union with Brahma̅. I mean that
which has been taught by the Brahmin Pokkharasadi.'
5. The young Brahmin Bha̅radva̅ja said: 'This is the straight
path, this the direct way to salvation, and leads one who acts
according to it to the state of union with Brahma̅. I mean that
which has been taught by the Brahmin Tarukkha.'
6. But neither was the young Brahmin Va̅seṭṭha able to
convince the young Brahmin Bha̅radva̅ja, nor was the young Brahmin
Bha̅radva̅ja able to convince the young Brahmin Va̅seṭṭha.
7. Then the young Brahmin Va̅seṭṭha said to the young Brahmin
Bha̅radva̅ja:
'Bha̅radva̅ja, that recluse Gotama, the son of the Sakyas, who
went forth from the Sakya clan to practice the spiritual life, is
now staying at Manasakata in the mango grove on the bank of the
river Aciravati, to the north of Manasakata. Now regarding the
venerable Gotama, this admirable report has been spread: "The
Blessed One is an Arahat, a worthy one, perfectly enlightened,
endowed with clear knowledge and conduct, accomplished, a knower of
the world, unsurpassed trainer of those to be tamed, teacher of
gods and humans, enlightened and exalted."
Come then, Bha̅radva̅ja, let us go to the place where the
recluse Gotama is staying; and when we have come there, let us ask
the recluse Gotama about this matter. However the recluse Gotama
will answer us, let us keep that in mind. [7]
'Very well, my friend!' said the young Brahmin Bha̅radva̅ja in
assent to the young Brahmin Va̅seṭṭha.
8. Then the young Brahmin Va̅seṭṭha and the young Brahmin
Bha̅radva̅ja went on to the place where the Blessed One was
staying. When they arived, they approached the Blessed One, paid
homage and sat to one side. While they were seated there the young
Brahmin Va̅seṭṭha said to the Blessed One:
'As we were taking exercise and walking up and down, Gotama, a
discussion arose between us on which was the true path, and which
the false. I said, "This is the straight path, this the direct way
to salvation, and leads one who acts according to it to the state
of union with Brahma̅. I mean that which has been announced by the
Brahmin Pokkharasadi."
'Bha̅radva̅ja said, "This is the straight path, this the direct
way to salvation, and leads one who acts according to it to the
state of union with Brahma̅. I mean that which has been announced
by the Brahmin Tarukkha."
'Regarding this matter, Gotama, there is a quarrel, a dispute, a
difference of opinion between us.'
9. 'So you say, Va̅seṭṭha, that you said, "This is the
straight path, this the direct way to salvation, and leads one who
acts according to it to the state of union with Brahma̅. I mean
that which has been announced by the Brahmin Pokkharasadi."
'While Bha̅radva̅ja said, "This is the straight path, this the
direct way to salvation, and leads one who acts according to it to
the state of union with Brahma̅. I mean that which has been
announced by the Brahmin Tarukkha."
'So, Va̅seṭṭha, what is the quarrel, dispute, difference of
opinion between you?' [8]
10. 'Concerning the true path and the false, Gotama. Various
Brahmins teach various paths. The Addhariya Brahmins, the Tittiriya
Brahmins, the Chandoka Brahmins, [the Chandava Brahmins], the
Bavharija Brahmins. [9] Are all those paths to
salvation? Are they all paths which will lead one who acts
according to them to the state of union with Brahma̅?
'Just as near a village or a town there are many and various
paths, [10]
Gotama, yet they all meet together in the village -- just in that
way there are all the various paths taught by various Brahmins --
the Addhariya Brahmins, the Tittiriya Brahmins, the Chandoka
Brahmins, [the Chandava Brahmins], the Bavharija Brahmins. Are all
these paths to salvation? Are they all paths which will lead one
who acts according to them to the state of union with Brahma̅?'
11. 'Do you say "they lead," Va̅seṭṭha?'
'I say so, Gotama.'
'Do you really say "they lead," Va̅seṭṭha?
'So I say, Gotama.'
12. 'But yet, Va̅seṭṭha, is there a single one of the Brahmins
versed in the Three Vedas, who has ever seen Brahma̅, face to
face?'
'No, indeed, Gotama.'
'Or is there then, Va̅seṭṭha, a single one of the teachers of
the Brahmins versed in the Three Vedas who has seen Brahma̅ face to
face?'
'No, indeed, Gotama!'
'Or is there then, Va̅seṭṭha, a single one of the pupils of
the teachers of the Brahmins versed in the Three Vedas who has seen
Brahma̅ face to face?'
'No, indeed, Gotama!'
'Or is there then, Va̅seṭṭha, a single one of the Brahmins up
to the seventh generation who has seen Brahma̅ face to face?'
'No, indeed, Gotama!'
13. 'Well then, Va̅seṭṭha, those ancient Rishis of the
Brahmins versed in the Three Vedas, the authors of the verses, the
expounders of the verses, whose ancient words the Brahmins of today
chant over again and repeat; intoning and reciting exactly as has
been intoned and recited -- those such as Atthaka, Vamaka,
Vamadeva, Vessamitta, Yamataggi, Angirasa, Bha̅radva̅ja,
Va̅seṭṭha, Kassapa, and Bhagu [11] -- did they speak
thus, saying: "We know and see how, when and where Brahma̅
appears?"'
'Not so, Gotama!'
14. 'Then you say, Va̅seṭṭha that none of the Brahmins, nor
their teachers, nor their pupils, even up to the seventh
generation, has ever seen Brahma̅ face to face. And that even the
Rishis of old, the authors and expounders of the verses, of the
ancient form of words which the Brahmins of today so carefully
intone and recite precisely as they have been handed down -- even
they did not pretend to know or to have seen how, when and where
Brahma̅ appears. [12] So what the Brahmins
versed in the Three Vedas have actually said is "Regarding what we
don't know, what we have not seen, we can show the way to a state
of union with that, and we can say: 'This Is the straight path,
this is the direct way to salvation, and leads one who acts
according to it to the state of union with Brahma̅!'"
'Now, what think you, Va̅seṭṭha? Does it not follow, this
being so, that the talk of the Brahmins, versed though they be in
the Three Vedas, turns out to be foolish talk?'
'Certainly, Gotama, that being so, it follows that the talk of
the Brahmins versed in the Three Vedas is foolish talk!'
15. 'Va̅seṭṭha, that Brahmins versed in the Three Vedas should
be able to show the way to a state of union with that which they do
not know, neither have seen -- such a thing is impossible!
'Just, Va̅seṭṭha, as when a string of blind men are clinging
one to the other [13], the first one
doesn't see, the middle one doesn't see, and the last one doesn't
see -- just so, Va̅seṭṭha, the talk of the Brahmins versed in the
Three Vedas is but blind talk: the first doesn't see, the middle
one doesn't see, and the last one doesn't see. The talk then of
these Brahmins versed in the Three Vedas turns out to be
ridiculous, mere words, a vain and empty thing!
16. 'Now what do you think, Va̅seṭṭha? Can the Brahmins versed
in the Three Vedas -- like other, ordinary, folk -- see the Moon
and the Sun as they pray to, praise, and worship them, turning
round with clasped hands towards the places where they rise and
where they set?'
'Certainly, Gotama, they can.' [14]
17. 'Now what do you think, Va̅seṭṭha? The Brahmins versed in
the Three Vedas, who can very well -- like other, ordinary, folk --
see the Moon and the Sun as they pray to, praise, and worship them,
turning round with clasped hands to the place where they rise and
where they set -- are those Brahmins, versed in the Three Vedas,
able to point out the way to a state of union with the Moon or the
Sun, saying: "This is the straight path, this the direct way to
salvation, and leads one who acts according to it to the state of
union with the Moon or the Sun?".' [14a]
'Certainly, not, Gotama.'
18. 'So you say, Va̅seṭṭha, that the Brahmins are not able to
point out the way to union with that which they have seen, and you
further say that neither any one of them, nor of their pupils, nor
of their predecessors even to the seventh generation has ever seen
Brahma̅, And you further say that even the Rishis of old, whose
words they hold in such deep respect, did not pretend to know, or
to have seen how, when and where Brahma̅ appears. Yet these
Brahmins versed in the Three Vedas say they can point out the way
to union with that which they don't know and have never have seen.
[15] Now what do you
think, Va̅seṭṭha? Does it not follow that, this being so, the
talk of the Brahmins, versed though they be in the Three Vedas,
turns out to be foolish talk?'
'Certainly, Gotama, that being so, it follows that the talk of
the Brahmins versed in the Three Vedas is foolish talk!'
19. 'Very good, Va̅seṭṭha. That that Brahmins versed in the
Three Vedas should be able to show the way to a state of union with
that which they do not know nor have seen -- such a thing is
impossible!'
'Just, Va̅seṭṭha, as if a man were to say, "I'm going to seek
out and love the most beautiful woman in this land!"
'And people would ask him, "Well, good friend, this most
beautiful woman in the land, whom you love and long for, do you
know whether that beautiful woman is a noble lady or a Brahmin
woman, or of the trader class, or of menial birth?"
'But when so asked, he would have to answer: "No."
'And when people would ask him, "Well, good friend, this most
beautiful woman in all the land, whom you so love and long for, do
you know the name of that most beautiful woman, or what her family
name is, whether she is tall or short or of medium height, dark or
fair or golden in colour, or in what village or town or city she
lives?"
'But when so asked, he would have to answer: "No."
'Then people would say to him: "So then, good friend, you love
and long for someone you do not know and never have seen."
'And then when so asked, he would have to answer: "Yes."
'Now what do you think, Va̅seṭṭha? Would it not turn out, that
being so, that the talk of that man is foolish talk?'
'Certainly, Gotama, it would turn out, that being so, that the
talk of that man is foolish talk!'
20. 'So, Va̅seṭṭha, you say that the Brahmins are not able to
point out the way to union with that which they have seen, and you
further say that neither any one of them, nor of their pupils, nor
of their predecessors even to the seventh generation has ever seen
Brahma̅. And you further say that even the Rishis of old, whose
words they hold in such deep respect, did not pretend to know, or
to have seen how, when and where Brahma̅ appears. Yet these
Brahmins versed in the Three Vedas say they can point out the way
to union with that which they don't know nor have seen. Now what do
you think, Va̅seṭṭha? Does it not follow that, this being so, the
talk of the Brahmins, versed though they be in the Three Vedas, is
foolish talk?'
'Certainly, Gotama, that being so, it follows that the talk of
the Brahmins versed in the Three Vedas is foolish talk!'
'Very good, Va̅seṭṭha. That that Brahmins versed in the Three
Vedas should be able to show the way to a state of union with that
which they do not know nor have seen -- such a thing is
impossible.
21. 'Just, Va̅seṭṭha, as if a man were to build a staircase
for a palace in the place at a crossroads. And people would say to
him, "Well, good friend, this palace for which you are building
this staircase, do you know whether it faces the east, or the
south, or the west, or the north? whether it is high or low or of
medium height?"
'And when so asked, he would have to answer: "No."
'Then people would say to him, "But then, good friend, you are
making a staircase to mount up into something -- taking it for a
palace -- which, all the while, you do not know nor have seen!"
'And when so asked, he would have to answer: "Yes".
'Now what do you think, Va̅seṭṭha? Would it not turn out. that
being so, that the talk of that man is foolish talk?'
'Certainly, Gotama, it would turn out, that being so, that the
talk of that man is foolish talk!'
22. 'So, Va̅seṭṭha, you say that the Brahmins are not able to
point out the way to union with that which they have seen, and you
further say that neither any one of them, nor of their pupils, nor
of their predecessors even to the seventh generation has ever seen
Brahma̅. And you further say that even the Rishis of old, whose
words they hold in such deep respect, did not pretend to know, or
to have seen how, when and where Brahma̅ appears. Yet these
Brahmins versed in the Three Vedas say they can point out the way
to union with that which they don't know nor have seen. Now what do
you think, Va̅seṭṭha? Does it not follow that, this being so, the
talk of the Brahmins, versed though they be in the Three Vedas, is
foolish talk?'
'Certainly, Gotama, that being so, it follows that the talk of
the Brahmins versed in the Three Vedas is foolish talk!'
23. 'Very good, Va̅seṭṭha. That that Brahmins versed in the
Three Vedas should be able to show the way to a state of union with
that which they do not know nor have seen -- such a thing is
impossible.
24. 'Again, Va̅seṭṭha, if this river Aciravati were full of
water to the brim, even overflowing, [16] and a man with
business on the other side, bound for the other side, headed for
the other side, were to come up and want to cross over. And
standing on this bank, he would invoke the further bank saying,
"Come hither, O further bank! Come over to this side!"'
'Now what do you think, Va̅seṭṭha? Would the further bank of
the river Aciravati, by reason of that man's invoking and praying
and hoping and praising, come over to this side?'
'Certainly not, Gotama!'
25. 'In just the same way, Va̅seṭṭha, do the Brahmins versed
in the Three Vedas, -- omitting the practice of those qualities
which really make a man a Brahmin, and adopting the practice of
those qualities which really make men non-Brahmins -- say thus:
"Indra we call upon, Soma we call upon, Varuna we call upon, Isana
we call upon, Pajapati we call upon, Brahma̅ we call upon,
[Mahiddhi we call upon, Yama we call upon]!" [17] Va̅seṭṭha, that
those Brahmins versed in the Three Vedas, but omitting the practice
of those qualities which really make a man a Brahmin, and adopting
the practice of those qualities which really make men non-Brahmins
-- that they, by reason of their invoking and praying and hoping
and praising, should, after death and at the break up of the body,
become united with Brahma̅ -- such a thing is impossible! [18]
26. 'Just, Va̅seṭṭha, as if this river Aciravati were full to
the brim, even overflowing, and a man with business on the other
side, headed for the other side, bound for the other side, were to
come up and want to cross over. And on this bank, he were to be
tightly bound with his arms behind his back by a strong chain. Now
what do you think, Va̅seṭṭha, would that man be able to get over
from this bank of the river Aciravati to the further bank?'
'Certainly not, Gotama!'
27. 'In the same way, Va̅seṭṭha, there are five strands of
sense desire, which are called in the Discipline of the Noble Ones,
a "chain" and a "bond." What are the five?
'Forms perceptible to the eye; desirable, agreeable, pleasant,
attractive, that arouse desire and generate delight. Sounds of the
same kind perceptible to the ear. Odours of the same kind
perceptible to the nose. Tastes of the same kind perceptible to the
tongue. Substances of the same kind perceptible to the body by
touch. These five strands of sense desire are called, in the
Discipline of the Noble Ones, a "chain" and a "bond." And,
Va̅seṭṭha, the Brahmins versed in the Three Vedas cling to these
five strands of sense desire, they are infatuated with them,
attached to them, do not see the danger in them, don't know how
unreliable they are, and so they enjoy them. [19]
28. 'And Va̅seṭṭha, that Brahmins versed in the Three Vedas,
but omitting the practice of those qualities which really make a
man a Brahmin, and adopting the practice of those qualities which
really make men non-Brahmins -- clinging to these five strands of
sense desire, infatuated by them, attached to them, not seeing
their danger, not knowing their unreliability, and so enjoying them
-- that these Brahmins should after death, on the dissolution of
the body, become united with Brahma̅, -- such a thing is
impossible!
29. 'Again, Va̅seṭṭha, if this river Aciravati were full of
water even to the brim, and overflowing, and a man with business on
the other side, headed for the other side, bound for the other
side, were to come up and want to cross over. Suppose he covered
himself up with a shawl, even his head, and were to lie down on
this bank and go to sleep. Now what do you think, Va̅seṭṭha?
Would that man be able to get over from this bank of the river
Aciravati to the further bank?'
'Certainly not, Gotama!'
30. 'And in the same way, Va̅seṭṭha, there are these Five
Hindrances, in the Discipline of the Noble Ones, which are called
"veils," "hindrances," "obstacles," and "entanglements". What are
the five?
The hindrance of sensual desire,
The hindrance of ill will,
The hindrance of sloth and torpor,
The hindrance of restlessness and worry,
The hindrance of skeptical doubt.
'These are the Five Hindrances, Va̅seṭṭha, which, in the
Discipline of the Noble Ones, are called "veils," "hindrances,"
"obstacles," and "entanglements".
'Now, Va̅seṭṭha, the Brahmins versed in the Three Vedas are
veiled, hindered, obstructed, and entangled by these Five
Hindrances.
'And Va̅seṭṭha, that Brahmins versed in the Three Vedas, but
omitting the practice of those qualities which really make a man a
Brahmin, and adopting the practice of those qualities which really
make men non-Brahmins -- veiled, hindered, obstructed, and
entangled by these Five Hindrances -- that these Brahmins should
after death, on the dissolution of the body, become united with
Brahma̅ -- such a thing is impossible!
31. 'Now what do you think, Va̅seṭṭha, and what have you heard
from the Brahmins aged and well-advanced in years, when the
students and teachers are talking together? Is Brahma̅, in
possession of wives and wealth, or is he not?' [22]
'He is not, Gotama.'
'Is his mind full of anger, or free from anger?'
'Free from anger, Gotama.'
Is his mind full of malice, or free from malice?'
'Free from malice, Gotama.'
'Is his mind tarnished, or is it pure?' [23]
'It is pure, Gotama.'
Has he self-mastery, or has he not?' [24]
'He has, Gotama.'
32. 'Now what do you think, Va̅seṭṭha, are the Brahmins versed
in the Vedas in the possession of wives and wealth, or are they
not?'
'They are, Gotama.'
'Have they anger in their hearts, or have they not?
'They have, Gotama.'
'Do they bear malice, or do they not?'
'They do, Gotama.'
'Are they pure in heart, or are they not?'
'They are not, Gotama.'
'Have they self-mastery, or have they not?'
'They have not, Gotama.'
33. 'Then you say, Va̅seṭṭha, that the Brahmins are in
possession of wives and wealth, and that Brahma̅ is not. Can there
then be agreement and likeness between the Brahmins with their
wives and property, and Brahma̅, who has none of these things?'
'Certainly not, Gotama!'
34. 'Very good, Va̅seṭṭha. That these Brahmins versed in the
Vedas, who live married and wealthy, should after death, at the
break up of the body, become united with Brahma̅, who has none of
these things -- such a thing is impossible!'
35. 'Then you say, too, Va̅seṭṭha, that the Brahmins
bear anger and malice in their hearts, and are tarnished in heart
and lack self control, while Brahma̅ is free from anger and malice,
is pure in heart, and has self-mastery. Now can there then be
agreement and likeness between the Brahmins and Brahma̅?'
'Certainly not, Gotama!'
36. 'Very good, Va̅seṭṭha. That these Brahmins versed in the
Vedas and yet having anger and malice in their hearts, sinful, and
uncontrolled, should after death, at the break up of the body,
become united with Brahma̅, who is free from anger and malice, pure
in heart, and has self-mastery -- such a thing is impossible!
'So then, Va̅seṭṭha, the Brahmins, versed though they be in
the Three Vedas, when they sit down (on this bank), are actually
sinking down (in the mire); [25] and so sinking they
are arriving only at despair, while thinking that they are crossing
over into some happier land.
'It is for this reason that the threefold wisdom of the
Brahmins, wise in their Three Vedas, is called a waterless desert,
their threefold wisdom is called a pathless jungle, their threefold
wisdom is called perdition!'
37. When he had thus spoken, the young Brahmin Va̅seṭṭha said
to the Blessed One:
'I have heard, Gotama, that you know the way to the state of
union with Brahma̅.'
'What do you think, Va̅seṭṭha, is Manasakata near here, not
far from here?'
'Just so, Gotama. Manasakata is near here, it is not far.'
'Now what do you think, Va̅seṭṭha, suppose there were a man
born in Manasakata, a man who had lived his whole life in
Manasakata, and if people were to ask him which was the way to
Manasakata, would that man, born and brought up in Manasakata, be
in any doubt or difficulty?'
'Certainly not, Gotama! And why? If the man had been born and
brought up in Manasakata, every road that leads to Manasakata would
be perfectly familiar to him.'
38. 'That man, Va̅seṭṭha, born and brought up in Manasakata,
if he were asked the way to Manasakata, might fall into doubt and
difficulty, but the Tathagata, when asked about the path which
leads to the world of Brahma̅, has neither doubt nor difficulty.
For Brahma̅, I know, Va̅seṭṭha, and the world of Brahma̅, and the
path which leads to it. Yes, I know it just as one who has entered
the Brahma̅-world, and has been born within it!' [25a]
39. At this, Va̅seṭṭha, the young Brahmin, said to the Blessed
One: 'Just as I have heard, Gotama, the recluse Gotama knows the
way to the state of union with Brahma̅. Excellent! Let the
venerable Gotama please show us the way to the state of union with
Brahma̅, let the venerable Gotama save the Brahmin race!' [26]
'Listen then, Va̅seṭṭha, and pay attention, I will speak!'
'So be it, Lord!' said the young Brahmin Va̅seṭṭha in assent
to the Blessed One.
40. Then the Blessed One spoke, and said:
'Know, Va̅seṭṭha, that (from time to time) a Tathagata arises
in the world, a worthy one, perfectly enlightened, endowed with
clear knowledge and conduct, accomplished, a knower of the world,
unsurpassed trainer of men to be tamed, teacher of gods and men,
enlightened and exalted. Having realized by his own direct
knowledge this world with its gods, its Ma̅ras, and its Brahma̅s,
this generation with its recluses and brahmins, its rulers and
people, he makes it known to others. He teaches the Dhamma that is
good in the beginning, good in the middle, and good in the end,
possessing meaning and phrasing; he reveals the holy life that is
fully complete and purified.
41. 'A householder (gahapati), or a householder's son,
or one born into some other family, hears the Dhamma. Having heard
the Dhamma, he gains faith in the Tathagata. Endowed with such
faith, he reflects: 'The household life is crowded, a path of dust.
Going forth is like the open air. It is not easy living at home to
practice the holy life totally perfect, totally pure, like a
polished shell. What if I were to shave off my hair and beard, put
on the saffron robes, and go forth from the household life into
homelessness?"
'After some time he abandons his accumulation of wealth, be it
large or small; he abandons his circle of relatives, be it large or
small; he shaves off his hair and beard, puts on saffron robes, and
goes forth from the household life into homelessness.
42. 'When he has thus gone forth, he lives restrained by the
rules of the monastic code, possessed of proper behavior and
resort. Having taken up the rules of training, he trains himself in
them, seeing danger in the slightest faults. He comes to be endowed
with wholesome bodily and verbal action, his livelihood is
purified, and he is possessed of good conduct. He guards the doors
of his sense faculties, is endowed with mindfulness and clear
comprehension, and is content.
The Small Section on Moral Discipline
43-75. 'And how, Va̅seṭṭha, is his conduct good? Abandoning
the taking of life, he abstains from the taking of life. He dwells
with his rod laid down, his knife laid down, scrupulous, merciful,
compassionate for the welfare of all living beings. This is part of
good conduct.
'Abandoning the taking of what is not given, he abstains from
taking what is not given. He takes only what is given, accepts only
what is given, lives not by stealth but in honesty with a pure
mind. This, too, is part of good conduct.
'Abandoning incelibacy, he lives a celibate life, aloof,
refraining from the sexual act that is the villager's way. This,
too, is part of good conduct.
'Abandoning false speech, he abstains from false speech. He
speaks the truth, holds to the truth, is firm, reliable, no
deceiver of the world. This, too, is part of good conduct.
'Abandoning divisive speech he abstains from divisive speech.
What he has heard here he does not tell there to break those people
apart from these people here. What he has heard there he does not
tell here to break these people apart from those people there. Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord,
speaks things that create concord. This, too, is part of good
conduct.
'Abandoning abusive speech, he abstains from abusive speech. He
speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing and pleasing to
people at large. This, too, is part of good conduct.
'Abandoning idle chatter, he abstains from idle chatter. He
speaks in season, speaks what is factual, what is in accordance
with the goal, the Dhamma, and the Discipline. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected
with the goal. This, too, is part of good conduct.
'He abstains from damaging seed and plant life.
'He eats only in one part of the day, refraining from food at
night and from eating at improper times.
'He abstains from dancing, singing, instrumental music, and from
witnessing unsuitable shows.
'He abstains from wearing garlands and from beautifying himself
with scents and cosmetics.
'He abstains from high and luxurious beds and seats.
'He abstains from accepting gold and silver.
'He abstains from accepting uncooked grain... raw meat... women
and girls... male and female slaves... goats and sheep... fowl and
pigs... elephants, cattle, steeds, and mares... fields and
property.
'He abstains from running messages... from buying and selling...
from dealing with false scales, false metals, and false measures...
from bribery, deception, and fraud.
'He abstains from mutilating, executing, imprisoning, highway
robbery, plunder, and violence.
'This, too, is part of good conduct.
The Intermediate Section on Moral
Discipline
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to damaging seed and plant life such as
these -- plants propagated from roots, stems, joints, buddings, and
seeds -- he abstains from damaging seed and plant life such as
these. This, too, is part of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to consuming stored-up goods such as these
-- stored-up food, stored-up drinks, stored-up clothing, stored-up
vehicles, stored-up bedding, stored-up scents, and stored-up meat
-- he abstains from consuming stored-up goods such as these. This,
too, is part of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to watching shows such as these -- dancing,
singing, instrumental music, plays, ballad recitations,
hand-clapping, cymbals and drums, magic lantern scenes, acrobatic
and conjuring tricks, elephant fights, horse fights, buffalo
fights, bull fights, goat fights, ram fights, cock fights, quail
fights; fighting with staves, boxing, wrestling, war-games, roll
calls, battle arrays, and regimental reviews -- he abstains from
watching shows such as these. This, too, is part of good
conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to heedless and idle games such as these --
eight-row chess, ten-row chess, chess in the air, hopscotch,
spillikins, dice, stick games, hand-pictures, ball-games, blowing
through toy pipes, playing with toy plows, turning somersaults,
playing with toy windmills, toy measures, toy chariots, toy bows,
guessing letters drawn in the air, guessing thoughts, mimicking
deformities -- he abstains from heedless and idle games such as
these. This, too, is part of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to high and luxurious furnishings such as
these -- over-sized couches, couches adorned with carved animals,
long-haired coverlets, multi-colored patchwork coverlets, white
woolen coverlets, woolen coverlets embroidered with flowers or
animal figures, stuffed quilts, coverlets with fringe, silk
coverlets embroidered with gems; large woolen carpets; elephant,
horse, and chariot rugs, antelope-hide rugs, deer-hide rugs;
couches with awnings, couches with red cushions for the head and
feet -- he abstains from using high and luxurious furnishings such
as these. This, too, is part of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to scents, cosmetics, and means of
beautification such as these -- rubbing powders into the body,
massaging with oils, bathing in perfumed water, kneading the limbs,
using mirrors, ointments, garlands, scents, creams, face-powders,
mascara, bracelets, head-bands, decorated walking sticks,
ornamented water-bottles, swords, fancy sunshades, decorated
sandals, turbans, gems, yak-tail whisks, long-fringed white robes
-- he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of good
conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to talking about lowly topics such as these
-- tales of kings, of robbers, of ministers of state; tales of war,
of terrors, of battles; talk about food and drink, about clothes
and beds and garlands and perfumes; talk about relatives; talk
about carriages, villages, towns, cities, and countries; tales
about women and heroes; street- and well-gossip; ghost stories;
desultory chatter; legends about the creation of the land and sea;
and speculations about existence and non-existence -- he abstains
from talking about lowly topics such as these. This, too, is part
of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to debates such as these -- "You understand
this doctrine and discipline? I'm the one who understands this
doctrine and discipline. How could you understand this doctrine and
discipline? You're practicing wrongly. I'm practicing rightly. I'm
being consistent. You're not. What should be said first you said
last. What should be said last you said first. What you took so
long to think out has been refuted. Your doctrine has been
overthrown. You're defeated. Go and try to salvage your doctrine;
extricate yourself if you can!" -- he abstains from debates such as
these. This, too, is part of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, are addicted to running messages and errands for people
such as these -- kings, ministers of state, noble warriors,
priests, householders, or youths [who say], "Go here, go there,
take this there, fetch that here" -- he abstains from running
messages and errands for people such as these. This, too, is part
of good conduct.
'Whereas some priests and contemplatives, living off food given
in faith, engage in scheming, persuading, hinting, belittling, and
pursuing gain with gain, he abstains from forms of scheming and
persuading [improper ways of trying to gain material support from
donors] such as these. This, too, is part of good conduct.
The Large Section on Moral
Discipline
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as:
he abstains from wrong livelihood, from lowly arts such as
these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as: determining lucky and unlucky gems, garments, staffs,
swords, spears, arrows, bows, and other weapons; women, boys,
girls, male slaves, female slaves; elephants, horses, buffaloes,
bulls, cows, goats, rams, fowl, quails, lizards, long-eared
rodents, tortoises, and other animals -- he abstains from wrong
livelihood, from lowly arts such as these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as forecasting:
he abstains from wrong livelihood, from lowly arts such as
these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as forecasting:
he abstains from wrong livelihood, from lowly arts such as
these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as forecasting:
or they earn their living by counting, accounting, calculation,
composing poetry, or teaching hedonistic arts and doctrines -- he
abstains from wrong livelihood, from lowly arts such as these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as:
he abstains from wrong livelihood, from lowly arts such as
these.
'Whereas some priests and contemplatives, living off food given
in faith, maintain themselves by wrong livelihood, by such lowly
arts as:
he abstains from wrong livelihood, from lowly arts such as
these. This, too, is part of good conduct.
'Just as a head-anointed noble warrior who has defeated his
enemies sees no danger anywhere from his enemies, so the bhikkhu
who is thus possessed of good conduct sees no danger anywhere in
regard to his restraint by good conduct. Endowed with this noble
aggregate of good conduct, he experiences within himself a
blameless happiness.
Restraint of the Sense Faculties
'And how does a bhikkhu guard the doors of his senses? On seeing
a form with the eye, he does not grasp at any theme or details by
which -- if he were to dwell without restraint over the faculty of
the eye -- evil, unskillful qualities such as greed or distress
might assail him. On hearing a sound with the ear... On smelling an
odor with the nose... One tasting a flavor with the tongue... On
touching a tactile sensation with the body... On cognizing an idea
with the intellect, he does not grasp at any theme or details by
which -- if he were to dwell without restraint over the faculty of
the intellect -- evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over
the sense faculties, he experiences within himself an unblemished
happiness. This is how a bhikkhu guards the doors of his
senses.
Mindfulness and Clear Comprehension
'And how is a bhikkhu possessed of mindfulness and clear
comprehension? In going forward and returning, a bhikkhu acts with
clear comprehension. In looking ahead and looking aside, he acts
with clear comprehension. In bending and stretching his limbs, he
acts with clear comprehension. In wearing his robes and cloak and
using his almsbowl, he acts with clear comprehension. In eating,
drinking, chewing, and tasting, he acts with clear comprehension.
In defecating and urinating, he acts with clear comprehension. In
walking, standing, sitting, lying down, waking up, speaking, and
remaining silent, he acts with clear comprehension. This is how a
bhikkhu is possessed of mindfulness and clear comprehension.
Contentment
'And how is a bhikkhu content? Just as a bird, wherever it goes,
flies with its wings as its only burden; so too is he content with
a set of robes to provide for his body and almsfood to provide for
his hunger. Wherever he goes, he takes only his barest necessities
along. This is how a bhikkhu is content.
The Abandoning of the Hindrances
'Endowed with this noble aggregate of good conduct, this noble
restraint over the sense faculties, this noble mindfulness and
clear comprehension, and this noble contentment, he resorts to a
secluded dwelling - a forest, the foot of a tree, a mountain, a
glen, a hillside cave, a cremation ground, a jungle grove, the open
air, a heap of straw. After returning from his alms-round,
following his meal, he sits down, crosses his legs, holds his body
erect, and sets up mindfulness before him.
'Abandoning covetousness with regard to the world, he dwells
with an awareness devoid of covetousness. He cleanses his mind of
covetousness. Abandoning ill will and anger, he dwells with an
awareness devoid of ill will, sympathetic with the welfare of all
living beings. He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness, he dwells with an awareness devoid
of sloth and drowsiness, mindful, alert, percipient of light. He
cleanses his mind of sloth and drowsiness. Abandoning restlessness
and worry, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and worry. Abandoning doubt, he
dwells having crossed over doubt, with no perplexity with regard to
skillful mental qualities. He cleanses his mind of doubt.
'Suppose that a man, taking a loan, invests it in his business
affairs. His business affairs succeed. He repays his old debts and
there is extra left over for maintaining his wife. The thought
would occur to him, "Before, taking a loan, I invested it in my
business affairs. Now my business affairs have succeeded. I have
repaid my old debts and there is extra left over for maintaining my
wife." Because of that he would experience joy and happiness.
'Now suppose that a man falls sick -- in pain and seriously ill.
He does not enjoy his meals, and there is no strength in his body.
As time passes, he eventually recovers from that sickness. He
enjoys his meals and there is strength in his body. The thought
would occur to him, "Before, I was sick... Now I am recovered from
that sickness. I enjoy my meals and there is strength in my body."
Because of that he would experience joy and happiness.
'Now suppose that a man is bound in prison. As time passes, he
eventually is released from that bondage, safe and sound, with no
loss of property. The thought would occur to him, "Before, I was
bound in prison. Now I am released from that bondage, safe and
sound, with no loss of my property." Because of that he would
experience joy and happiness.
'Now suppose that a man is a slave, subject to others, not
subject to himself, unable to go where he likes. As time passes, he
eventually is released from that slavery, subject to himself, not
subject to others, freed, able to go where he likes. The thought
would occur to him, "Before, I was a slave... Now I am released
from that slavery, subject to myself, not subject to others, freed,
able to go where I like." Because of that he would experience joy
and happiness.
'Now suppose that a man, carrying money and goods, is traveling
by a road through desolate country. As time passes, he eventually
emerges from that desolate country, safe and sound, with no loss of
property. The thought would occur to him, "Before, carrying money
and goods, I was traveling by a road through desolate country. Now
I have emerged from that desolate country, safe and sound, with no
loss of my property." Because of that he would experience joy and
happiness.
'In the same way, when these five hindrances are not abandoned
in himself, the bhikkhu regards it as a debt, a sickness, a prison,
slavery, a road through desolate country. But when these five
hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place
of security. When he sees that these five hindrances have been
abandoned within himself, gladness arises. When he is gladdened,
rapture arises. When his mind is filled with rapture, his body
becomes tranquil; tranquil in body, he experiences happiness; being
happy, his mind becomes concentrated.
Practicing the First Jhana
'Quite secluded from sense desires, secluded from unwholesome
states [of mind], he enters and remains in the first Jhana which is
accompanied by thinking and more thinking and is filled with
rapture and happiness born of seclusion.
Practicing the Four Brahma̅ Viharas
[28] [28a]
76. 'He then pervades the first direction with a heart filled
with loving-kindness, likewise the second, likewise the third,
likewise the fourth; so above, below and all around; he pervades
the entire world everywhere and equally with a heart filled with
loving-kindness, abundant, expansive, limitless, free from enmity
and ill will. [29a]
77. 'Just as a mighty trumpeter makes himself heard without
difficulty in all four directions; even so, Va̅seṭṭha, of all
things that have shape or life, there is not one that he passes by
or leaves aside, but regards them all with a heart set free
(ceto-vimutti [30a]) though deep-felt
loving-kindness.
'This I say, Va̅seṭṭha, is the way to the state of union with
Brahma̅.
78 & 79. 'Then he pervades the first direction with a heart
filled with compassion, likewise the second, likewise the third,
likewise the fourth; so above, below and all around; he pervades
the entire world everywhere and equally with a heart filled with
compassion, abundant, expansive, limitless, free from enmity and
ill will.
'Just as a mighty trumpeter makes himself heard without
difficulty in all four directions; even so, Va̅seṭṭha, of all
things that have shape or life, there is not one that he passes by
or leaves aside, but regards them all with a heart set free
(ceto-vimutti) though deep-felt compassion.
'This I say, Va̅seṭṭha, is the way to the state of union with
Brahma̅.
'Then he pervades the first direction with a heart filled with
empathetic joy, likewise the second, likewise the third, likewise
the fourth; so above, below and all around; he pervades the entire
world everywhere and equally with a heart filled with empathetic
joy, abundant, expansive, limitless, free from enmity and ill
will.
'Just as a mighty trumpeter makes himself heard without
difficulty in all four directions; even so, Va̅seṭṭha, of all
things that have shape or life, there is not one that he passes by
or leaves aside, but regards them all with a heart set free
(ceto-vimutti) though deep-felt empathetic joy.
'This I say, Va̅seṭṭha, is the way to the state of union with
Brahma̅.
'Then he pervades the first direction with a heart filled with
equanimity, likewise the second, likewise the third, likewise the
fourth; so above, below and all around; he pervades the entire
world everywhere and equally with a heart filled with equanimity,
abundant, expansive, limitless, free from enmity and ill will.
'Just as a mighty trumpeter makes himself heard without
difficulty in all four directions; even so, Va̅seṭṭha, of all
things that have shape or life, there is not one that he passes by
or leaves aside, but regards them all with a heart set free
(ceto-vimutti) though deep-felt equanimity.
'This I say, Va̅seṭṭha, is the way to the state of union with
Brahma̅.
80. 'Now what do you think, Va̅seṭṭha, will the Bhikkhu who
lives thus be in possession of women and of wealth, or will he
not?'
'He will not, Gotama!'
'Will he be full of anger, or free from anger?'
'He will be free from anger, Gotama!'
'Will his mind be full of malice, or free from malice?'
'Free from malice, Gotama!'
'Will his mind be tarnished, or pure?'
'It will be pure, Gotama!'
'Will he have self-mastery, or will he not?'
'Surely he will, Gotama!'
81. 'Then you say, Va̅seṭṭha, that the Bhikkhu is free from
household and worldly cares, and that Brahma̅ is free from
household and worldly cares. Is there then agreement and likeness
between the Bhikkhu and Brahma̅?'
'There is, Gotama!'
'Very good, Va̅seṭṭha. Then certainly, Va̅seṭṭha, that the
Bhikkhu who is free from household cares should after death, at the
break up of the body, become united with Brahma̅, who is the same
-- such a thing is in every way possible!
'And so you say, Va̅seṭṭha, that the Bhikkhu is free from
anger, and free from malice, pure in mind, and master of himself;
and that Brahma̅ is free from anger, and free from malice, pure in
mind, and master of himself. Then certainly, Va̅seṭṭha, that the
Bhikkhu who is free from anger, free from malice, pure in mind, and
master of himself should after death, at the break up of the body,
become united with Brahma̅, who is the same -- such a thing is in
every way possible!' [31a]
82. When the Lord had finished speaking, the young Brahmins
Va̅seṭṭha and Bha̅radva̅ja said to the Blessed One:
'Magnificent, Lord! Magnificent! Just as if one were to place
upright what had been overturned, were to reveal what was hidden,
were to show the way to one who was lost, or were to hold up a lamp
in the dark so that those with eyes could see forms, in the same
way the Blessed One has -- through many lines of reasoning -- made
the Dhamma clear. We go to the Blessed One for refuge, to the
Dhamma, and to the Sangha of Bhikkhus. May the Blessed One remember
us as lay followers who have gone to him for refuge, from this day
forward, for life!'
Here ends the Tevijja Sutta. [32]
1a.
For additional information on Brahma̅ Viharas practice as a path to
Enlightenment, see the following suttas:
There are other suttas, however, where an opposing argument can
be made - see for example: