Buddhist SuttasBuddhismAccepted ScripturePaliShareTevigga Sutta 1T. W. Rhys Davids / SBE vol. 11 - EnglishMoreVersion - 1 availableT. W. Rhys Davids / SBE vol. 11LanguageEnglishEspañol‹Maha-Parinibbana Sutta 1Maha-Parinibbana Sutta 2Maha-Parinibbana Sutta 3Maha-Parinibbana Sutta 4Maha-Parinibbana Sutta 5Maha-Parinibbana Sutta 6Dhamma-Cakka-Ppavattana Sutta 1Tevigga Sutta 1Tevigga Sutta 2Tevigga Sutta 3Akankheyya Sutta 1Cetokhila Sutta 1Maha-Sudassana Sutta 1Maha-Sudassana Sutta 2Sabbasava Sutta 1›Tevigga Sutta 1: On Knowledge of the VedasTevigga Sutta 1ListenPlay this chapter in spoken English.Save chapterListen to chapter1This have I heard. At one time when the Blessed One was journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brihman vil¬ lage in Kosala which is called Manasaka/a. And there at Manasclka/a the Blessed One stayed in the mango grove, on the bank of the river A/&iravati, to the south of Manasaka/ah 2Now at that time many very distinguished and wealthy Brahmans were staying at Manasaka/a— to wit, Afankl the Brahman, Tarukkha the Brahman, Pokkharasati the Brahman, Gamissom the Brah¬ man, Todeyya the Brahman, and other very distin¬ guished and wealthy Brahmans 2. Aanki lived at Opasada, Tarukkha lived at lAAAagala, i68 CH. 3Now a conversation sprung up between Vasettha and Bharadvajra, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false 1. 4The young Brahman Vasettka spake thus: ‘ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma 2 —I mean that which has been announced by the Brahman Pokkarasati.’ 5The young Brahman Bharadva^ra spake thus: Pokkharas^di (sic MS.) lived at Ukka//^a, Gazzussozzi lived at Savatthi, and Todeyya lived at Tudigama. There is some difference in the MSS. as to the spelling of these names: T. reads.Sank!; P. T. and D. Pokkharas&ti (Sanskrit Paushkarasadi); P. Ganuyoni, T. Garcusozzi, D. Ganusoni; P. Toreyya, and Burnouf Nodeyya (which is possibly merely a misread¬ I think it very probable that the other names are also those of subsequent converts. Buddhaghosa adds that because Manasaka/a was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras. ‘ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Tarukkha.’ 6But neither was the young Brahman Vase/Ma able to convince the young Brahman Bharadva^a, nor was the young Brahman Bharadvafa able to convince the young Brahman Vase/^a. 7Then the young Brahman Vise^a said to the young Brahman Bharadvajm: ‘That Samara Gotama, Bharadva/a, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now staying at Manasaka/a, in the mango grove, on the bank of the river A/§iravatl, to the south of Manasaka/a. Now regarding that vener¬ able Gotama, such is the high reputation that has been noised abroad, that he is said to be “ a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha 1.” Come, then, Bhiradva^a, let us go to the place where the Samara Gotama is; and when we have come there, let us ask the Samara Gotama touch¬ ing this matter. What the Samawa Gotama shall declare unto us, that let us bear in mind.’ ‘Very well, my friend!’ said the young Brahman Bharadva^ia, in assent, to the young Br&hman Vase/^a. 8Then the young Brahman Vase^a and the young Brahman Bharadva/a went on to the place where the Blessed One was. CH. And when they had come there, they exchanged with the Blessed One the greetings and compli¬ ments of friendship and civility, and sat down beside him. And while they were thus seated the young Brihman Vase^/Ja said to the Blessed One: ‘ As we, Gotama, were taking exercise and walking up and down, there sprung up a con¬ versation between us on which was the true path and which the false. I said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmd—I mean that which has been announced by the Brahman Pokkarasati.” ‘ Bharadvifa said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi—I mean that which has been announced by the Brihman Tarukkha.” ‘ Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.’ 9‘ So you say, Vase^a, that you said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Pokkarasati.” ‘ While Bhdradva^a said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi—I mean that which has been announced by the Brdhman Tarukkha.” I7X ‘Wherein, then, O Vase^a, is there a strife, a dispute, a difference of opinion between you 1?’ 10‘ Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths — the Addhariya Brahmans, the Tittiriya Brahmans, the AAandoka Brahmans, the AAandava Brahmans, the Brahma/fariya Brahmans 2. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma? ‘ J ust, Gotama, as near a village or a town there are many and various paths 3, yet they all meet together in the village—just in that way are all the various paths taught by various Brahmans—the Addhariya Brahmans, the Tittiriya Brahmans, the AAandoka Brahmans, the AVzandava Brahmans, the Brahmaiariya Brahmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?’ 11‘Do you say that they all lead aright,Vise/?^a?’ ‘ I say so, Gotama.’ ‘ Do you really say that they all lead aright, Vase///!a?’ ‘ So I say, Gotama.’ CH. 12‘But then, VasezV&a, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahma face to face? ’ ‘ No, indeed, Gotama.’ ‘ But is there then, Vase??/za, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahmd face to face?’ ‘ No, indeed, Gotama!’ ‘ But is there then, Vase/^a, a single one of the pupils of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?’ ‘No, indeed, Gotama!’ ‘ But is there then, Vase??^a, a single one of the Brahmans up to the seventh generation who has seen Brahma face to face?’ ‘No, indeed, Gotama!’ 13‘Well then, Vase??^a, those ancient i?z’shis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chaunted, uttered, or composed, the Brahmans of to-day chaunt over again or repeat; intoning or reciting exactly as has been intoned or recited—to wit, A^/zaka, Vamaka, Vimadeva, Vessdmitta, Yamataggi, Angirasa, Bhiradvi^a, Vase/z'/ka, Kassapa, and Bhagu 1 —did even they speak thus, saying: “We know it, we have seen it, where Brahmi is, whence Brahma is, whither Brahma is?” ’ ‘Not so, Gotama!’ 14‘ Then you say, Visez'z'/fci [that not one of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the A’z'shis of old, the authors and utterers of the verses, of the ancient form of words which the Brahmans of to-day so carefully intone and recite precisely as they have been handed down—even they did not pretend to know or to have seen where or whence or whither Brahmi is] k So that the Brdhmans versed in the Three Vedas have forsooth said thus: “ What we know not, what we have not seen, to a state of union with that we can show the way, and can say: ‘ This is the straight path, this is the direct way which leads him, who acts according to it, into a state of union with Brahma!”’ ‘ Now what think you,VaseAf/«a? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’ 15‘ Verily, Vase/// 5 a, that Brahmans 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 condition of things has no existence! ‘ Just, Vase/Ma, as when a string of blind men are clinging one to the other 2, neither can the foremost CH. see, nor can the middle one see, nor can the hindmost see—just even so, methinks, Vase^/Ja, is the talk of the Br&hmans versed in the Three Vedas but blind talk: the first sees not, the middle one sees not, nor can the latest see. The talk then of these Brahmans versed in the Three Vedas turns out to be ridiculous, mere words, a vain and empty thing! ’ 16‘ Now what think you, Vase^a? Can the Brah¬ mans versed in the Three Vedas—like other, ordinary, folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?’ ‘ Certainly, Gotama, they [can] V 17‘ Now what think you, Vase///za? The Brah¬ mans versed in the Three Vedas, who can very well—like other, ordinary, folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set—are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: “ This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon? ” ’ ‘ Certainly not, Gotama!’ 18‘So you say, Vctse/'Z/fca, that the Brahmans [are not able to point out the way to union with that holding each the other, and vainly, and with tears, seeking both their guide and the path—came to a miserable end 1 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 Brahmi]. And you further say that even the Ab'shis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen l] 1 Now what think you, V£se#/£a? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brihmans versed in the Three Vedas is foolish talk!’ 19‘Very good, Vise/Ma. Verily then, Vase/Ma, that Brdhmans 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 condition of things has no existence. ‘Just, Vase/^a, as if a man should say, “How I long for, how I love the most beautiful woman in this land!” ‘And people should ask him, “ Well! good friend! this most beautiful woman in the land whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brdhman woman, or of the trader class, or a Yhdra?” ‘ But when so asked he should answer “ No.” ‘And when people should ask him, “Well! good CH. friend! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short, dark or of medium complexion, black or fair, or in what village or town or city she dwells? ” ‘ But when so asked he should answer “ No.” ‘ And then people should say to him, “ So then, good friend, whom you know not, neither have seen, her do you love and long for?” ‘And then when so asked he should answer “Yes.”’ ‘ Now what think you, Vase^a? Would it not turn out, that being so, that the talk of that man was foolish talk? ’ ‘ In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk! ’ 20‘And just even so, Vase/^a, though you say that the Brhhmans [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 Brahma]. And you further say that even the i?fshis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmh is. Yet these Brihmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vase///*za? Does it not follow that, this being so, the talk of the Brihmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk! ’ ‘Very good, Vdse///£a. Verily then, Vase/Ma, that Brahmans 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 condition of things has no existence.’ ‘ And when so asked he should answer “ No.” ’ ‘And people should say to him, “ But then, good friend, you are making a staircase to mount up into something—taking it for a mansion—which, all the while, you know not, neither have seen! ” ‘ And when so asked he should answer “Yes.” ’ ‘Now what think you, VaseZ/Aa? Would it not turn out, that being so, that the talk of that man was foolish talk? ’ ‘ In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk! ’ 22‘And just even so, Vase^a, though you say that the Brahmans [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 Brahma], And you further say that even the i?/shis of old, [whose [ii] N CH. words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vdse/^a? Does it not follow that, this being so, the talk of the Brahmans versed in the Three V edas is foolish talk? ’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Br&hmans versed in the Three Vedas is foolish talk!’ 23‘Very good, Vise#/£a. Verily then, Vdse/Z/fca, that Brihmans 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 condition of things has no existence.’ 24‘Again, Vhse^a, if this river Aiiravati were full of water even to the brim, and over¬ flowing 1. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, “ Come hither, O further bank! come over to this side! ” priate that a copyist, and especially a Burmese copyist, would naturally read a doubtful combination as tth; so that even if all Burmese MSS. spell this word with tth (which is by no means certain), very little reliance should be placed upon the fact. On the other hand, the distinction in Sinhalese between tt and tth is very marked (<$dD and <b 0 ), and the Sinhalese MSS. all read tt. I think therefore that Childers was right in finally adopting samatittikfi as the correct Pali form. In the numerous words in which Buddhist Sanskrit has a form differing in a way which sets philological rules at defiance from the corresponding Pali form, Childers thought (see Diet. p. xi, where the list of words might be greatly extended) that the Sanskrit was always derived from the Pfili, and the Sanskrit writers had merely blundered. I venture, with great diffidence, to doubt this. It seems more likely that, at least in many instances, both P&li and Sanskrit were alike derived from a previous Prakrit form, and that in differently interpreting a difficult word, both Sanskrit and Pdli authors made mistakes. That may be the case here; and it is almost certain that the original word had nothing to do with tirtha. How easily this idea could be adopted we see from the fact that Childers when first editing the MSS. (in the J. R. A. S. for 1874), and when he had only Sinhalese MSS. then before him, altered their reading into samatitthika, and put this form into his Dictionary; though he afterwards (in the separate edition), and after noting that reading in the Phayre MS., chose the other. But what, after all, does ‘ having equal or level tirthas or landing-places ’ mean, when spoken of a river? Comp. Samatittikawz bhuAg&mi (Mil. 213, 214); Sabbato tittawz pokkhararciwz (Gat. I, 339, text titthaw); and Samatittiko telapatto (ibid. 393, text °iyo, but see p. 400). The root perhaps is trip. Kakapeyya, according to Buddhaghosa, would mean ‘crowdrinkable.’ Crows do not drink on the wing; and they could stand to drink either when a river actually overflowed its banks and formed shallows on the adjoining land; or when in the hot season it had formed shallows in its own bed. * Crow-drinkable ’ might mean therefore just as well ‘ shallow ’ as ‘ overflowing.’ Had the word originally anything to do with kaka after all? N 2 ‘ Now what think you, Vase/A&a? Would the further bank of the river A/6iravati, 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, Vase^a, do the Brahmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brihmans—say thus: “ Indra we call upon, Soma we call upon, Varu»a we call upon, Isana we call upon, Pafapati we call upon, Brahmi we call upon, Mahiddhi we call upon, Yama we call upon 1!” Verily, Vase///£a, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—that they, by reason of their in¬ voking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahma—verily such a condition of things has no existence!’ 26‘Just, Vase///£a, as if this river Aiiravati were full, even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong chain. Now what think you, Vase/?/£a, would that man be able to get over from this bank of the river A/i’iravati to the further bank? ’ ‘ Certainly not, Gotama! ’ 27‘In the same way, Vase///&a, there are five things leading to lust, which are called in the Discipline of the Noble One a “ chain ” and a “ bond.” ’ ‘What are the five?’ ‘ Forms perceptible to the eye; desirable, agree¬ able, pleasant, attractive forms, that are accom¬ panied by lust and cause 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 things predisposing to passion are called in the Discipline of the Noble One a “chain” and a “ bond.” And these five things predisposing to lust, Vdse^a, do the Brihmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them. 28‘ And verily, Vise^a, that Brihmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brah¬ man, and adopting the practice of those qualities which really make men non-Brihmans—clinging to these five things predisposing to passion, infatuated by them, guilty of them, seeing not their danger, knowing not their unreliability, and so enjoying them—that these Brihmans should after death, on the dissolution of the body, become united to Brahmi —such a condition of things has no existence.’ CH. 29‘Again, Vise/Zia, if this river A/£iravatl were full of water even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep. ‘ Now what think you, Vase//^a? Would that man be able to get over from this bank of the river A^iravati to the further bank? ’ ‘Certainly not, Gotama!’ 30‘And in the same way, Vase^a, there are these five hindrances, in the Discipline of the Noble One, which are called “veils 1,” and are called “hin¬ drances 2,” and are called “obstacles 3,” and are called “entanglements 4.” ‘ Which are the five? ’ ‘ The hindrance of lustful desire, The hindrance of malice, The hindrance of sloth and idleness, The hindrance of pride and self-righteousness, The hindrance of doubt. ‘ These are the five hindrances, Vase^a, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements. 31‘Now with these five hindrances, Vdse^a, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled. 32‘ And verily, Vase////a, that Brahmans versed and explains it by onaha. in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans—veiled, hindered, obstructed, and entangled by these Five Hindrances —that these Brihmans should after death, on the dissolution of the body, become united to Brahma— such a condition of things has no existence.’ 33‘ Now what think you, Vase/^a, and what have you heard from the Brihmans aged and wellstricken in years, when the learners and teachers are talking together? Is Brahma in possession of wives and wealth, or is he not 1?’ ‘ 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 depraved, or pure 2?’ ‘ It is pure, Gotama.’ ‘ Has he self-mastery, or has he not 3?’ ‘ He has, Gotama.’ 34‘ Now what think you, Vase??^a, are the CH. Br&hmans 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?’ ‘ 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.’ 35‘Then you say, Vdse//^a, that the Brahmans are in possession of wives and wealth, and that Brahma is not. Can there, then, be agreement and likeness between the Brahmans with their wives and pro¬ perty, and Brahmi, who has none of these things?’ ‘Certainly not, Gotama!’ 36‘Very good, Vise/^a. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy should after death, when the body is dis¬ solved, become united with Brahmi, who has none of these things—such a condition of things has no existence.’ 37‘Then you say, too, Vdse//^a, that the Brah¬ mans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahma is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness be¬ tween the Br&hmans and Brahma?’ ‘Certainly not, Gotama!’ 38‘ Very good, Vase/^a. That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, 1should after death, when the body is dissolved, become united to Brahmd, who is free from anger and malice, sinless, and has self-mastery—such a condition of things has no existence.’ 39‘So that thus then, Vise///za, the Brahmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire) 1; and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land. ‘ Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called destruction! ’ 40When he had thus spoken, the young Brah¬ man Vdse///£a said to the Blessed One: ‘ It has been told me, Gotama, that the Samara Gotama knows the way to the state of union with Brahma. 41‘What do you think, Vase///za, is not Manasaka/a near to this spot, not distant from this spot?’ ‘ J ust so, Gotama. Manasaka/a is near to, is not far from here. 42‘ Now what think you, Vase///za, suppose there were a man born in Manasaka/a, and people should CH. ask him, who never till that time had left Manasa¬ ka/a, which was the way to Manasaka/a. Would that man, born and brought up in Manasaka/a, be in any doubt or difficulty?’ ‘ Certainly not, Gotama! And why? If the man had been born and brought up in Manasika/a, every road that leads to Manasaka/a would be perfectly familiar to him.’ 43‘ That man, Vhse///za, born and brought up at Manasaka/a might, if he were asked the way to Manasaka/a, fall into doubt and difficulty, but to the Tathagata, when asked touching the path which leads to the world of Brahma, there can be neither doubt nor difficulty. For Brahmi, I know, Vase//^a, and the world of Brahma, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahmi world, and has been born within it!’ 44When he had thus spoken, Vase/// 5 a the young Brahman said to the Blessed One: ‘So has it been told me, Gotama, even that the Samara Gotama knows the way to a state of union with Brahma. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brihman race! ’ 45‘Listen then, V 4 se///£a, and give ear atten¬ tively, and I will speak! ’ ‘ So be it, Lord! ’ said the young Brihman Vase///za, in assent, to the Blessed One. 46Then the Blessed One spake, and said: ‘ 1 Know, Vise//^a, that 1 (from time to time) a Tathagata is born into the world, a fully Enlight¬ ened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha 1. He, by him¬ self, thoroughly understands, and sees, as it were, face to face this universe—the world below with all its spirits, and the worlds above, of Mffra and of Brahmi — and all creatures, Samaras and Brah¬ mans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness. 47‘A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth 2. On hearing the truth he has faith in the Tathagata, and when he has acquired that faith he thus considers with himself: ‘ “ Full of hindrances is household life, a path defiled by passion: free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the CH. orange-coloured robes, and let me go forth from a household life into the homeless state!” 48‘ Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state. 49‘When he has thus become a recluse he passes a life self-restrained according to the rules of the Patimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy 1!’ The First Sila is an expansion of the Ten Precepts (‘Buddhism,’ p. 160), but omitting the fifth, against the use of intoxicating drinks. The Second Sila is a further expansion of the first and then of the last four, and finally of the fourth Precept. The Third Sila is directed against auguries, divinations, prophecies, astrology, quackery, ritualism, and the worship of Gods (including Brahma). reads better without them; but they are interesting in themselves, and the third is especially valuable as evidence of ancient customs and beliefs. ‹Previous chapterDhamma-Cakka-Ppavattana Sutta 1Next chapterTevigga Sutta 2›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1881 English translation