Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Long Discourses 13 दीघनिकाय 13
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Tevijjasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
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Long Discourses 13
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ पञ्चमत्तेहिpañ·ca·mat·te·hi भिक्खुसतेहिbhik·khu·sa·te·hi येनye·na मनसाकटंma·na·sā·ka·ṭaṃ नामnā·ma कोसलानंko·sa·lā·naṃ ब्राह्मणगामोbrāh·ma·ṇa·gā·mo तदवसरि।ta·da·va·sa·ri
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.
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.
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तत्रtat·ra सुदंsu·daṃ भगवाbha·ga·vā मनसाकटेma·na·sā·ka·ṭe विहरतिvi·ha·ra·ti उत्तरेनut·ta·re·na मनसाकटस्सma·na·sā·ka·ṭas·sa अचिरवतियाa·ci·ra·va·ti·yā नदियाna·di·yā तीरेtī·re अम्बवने।am·ba·va·ne
Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
He stayed in a mango grove on a bank of the Aciravatī River to the north of Manasākaṭa.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सम्बहुलाsam·ba·hu·lā अभिञ्ञाताa·bhiñ·ñā·tā अभिञ्ञाताa·bhiñ·ñā·tā ब्राह्मणमहासालाbrāh·ma·ṇa·ma·hā·sā·lā मनसाकटेma·na·sā·ka·ṭe पटिवसन्ति,pa·ṭi·va·san·ti सेय्यथिदं—sey·ya·thi·daṃ
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—
Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included
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चङ्कीcaṅ·kī ब्राह्मणोbrāh·ma·ṇo तारुक्खोtā·ruk·kho ब्राह्मणोbrāh·ma·ṇo पोक्खरसातिpok·kha·ra·sā·ti ब्राह्मणोbrāh·ma·ṇo जाणुसोणिjā·ṇu·so·ṇi ब्राह्मणोbrāh·ma·ṇo तोदेय्योto·dey·yo ब्राह्मणोbrāh·ma·ṇo अञ्ञेañ·ñe चca अभिञ्ञाताa·bhiñ·ñā·tā अभिञ्ञाताa·bhiñ·ñā·tā ब्राह्मणमहासाला।brāh·ma·ṇa·ma·hā·sā·lā
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.
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अथa·tha खोkho वासेट्ठभारद्वाजानंvā·seṭ·ṭha·bhā·rad·vā·jā·naṃ माणवानंmā·ṇa·vā·naṃ जङ्घविहारंjaṅ·gha·vi·hā·raṃ अनुचङ्कमन्तानंa·nu·caṅ·ka·man·tā·naṃ अनुविचरन्तानंa·nu·vi·ca·ran·tā·naṃ मग्गामग्गेmag·gā·mag·ge कथाka·thā उदपादि।u·da·pā·di
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding what is the path and what is not the path.
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“अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na पोक्खरसातिना”ति।pok·kha·ra·sā·ti·nā
“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti.
“This is the only straight path, the direct route that delivers one who applies it to the company of Divinity; namely, that explained by the brahmin Pokkharasāti.”
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भारद्वाजोपिbhā·rad·vā·jo·pi माणवोmā·ṇa·vo एवमाह:e·va·mā·ha
Bhāradvājopi māṇavo evamāha:
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“अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na तारुक्खेना”ति।tā·ruk·khe·nā
“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti.
“This is the only straight path, the direct route that delivers one who applies it to the company of Divinity; namely, that explained by the brahmin Tārukkha.”
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नेवne·va खोkho असक्खिa·sak·khi वासेट्ठोvā·seṭ·ṭho माणवोmā·ṇa·vo भारद्वाजंbhā·rad·vā·jaṃ माणवंmā·ṇa·vaṃ सञ्ञापेतुं,sañ·ñā·pe·tuṃ नna पनpa·na असक्खिa·sak·khi भारद्वाजोbhā·rad·vā·jo माणवोmā·ṇa·vo वासेट्ठंvā·seṭ·ṭhaṃ माणवंmā·ṇa·vaṃ सञ्ञापेतुं।sañ·ñā·pe·tuṃ
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.
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“अयंa·yaṃ खो,kho भारद्वाज,bhā·rad·vā·ja समणोsa·ma·ṇo गोतमोgo·ta·mo सक्यपुत्तोsak·ya·put·to सक्यकुलाsak·ya·ku·lā पब्बजितोpab·ba·ji·to मनसाकटेma·na·sā·ka·ṭe विहरतिvi·ha·ra·ti उत्तरेनut·ta·re·na मनसाकटस्सma·na·sā·ka·ṭas·sa अचिरवतियाa·ci·ra·va·ti·yā नदियाna·di·yā तीरेtī·re अम्बवने।am·ba·va·ne
“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.
“Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the Aciravatī River to the north of Manasākaṭa.
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तंtaṃ खोkho पनpa·na भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
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‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’ति।bha·ga·vā
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
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आयाम,ā·yā·ma भोbho भारद्वाज,bhā·rad·vā·ja येनye·na समणोsa·ma·ṇo गोतमोgo·ta·mo तेनुपसङ्कमिस्साम;te·nu·pa·saṅ·ka·mis·sā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एतमत्थंe·ta·mat·thaṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ पुच्छिस्साम।puc·chis·sā·ma
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma.
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“एवं,e·vaṃ भो”तिbho खोkho भारद्वाजोbhā·rad·vā·jo माणवोmā·ṇa·vo वासेट्ठस्सvā·seṭ·ṭhas·sa माणवस्सmā·ṇa·vas·sa पच्चस्सोसि।pac·cas·so·si
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
“Yes, worthy sir,” replied Bhāradvāja.
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अथa·tha खोkho वासेट्ठभारद्वाजाvā·seṭ·ṭha·bhā·rad·vā·jā माणवाmā·ṇa·vā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु।sam·mo·diṃ·su
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
So they went to the Buddha and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho वासेट्ठोvā·seṭ·ṭho माणवोmā·ṇa·vo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding:
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“इध,i·dha भोbho गोतम,go·ta·ma अम्हाकंam·hā·kaṃ जङ्घविहारंjaṅ·gha·vi·hā·raṃ अनुचङ्कमन्तानंa·nu·caṅ·ka·man·tā·naṃ अनुविचरन्तानंa·nu·vi·ca·ran·tā·naṃ मग्गामग्गेmag·gā·mag·ge कथाka·thā उदपादि।u·da·pā·di
“idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi.
(Pāli only)
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‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na पोक्खरसातिना’ति।pok·kha·ra·sā·ti·nā
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti.
(Pāli only)
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‘अयमेवa·ya·me·va उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na तारुक्खेना’ति।tā·ruk·khe·nā
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti.
(Pāli only)
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‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na पोक्खरसातिना’ति।pok·kha·ra·sā·ti·nā
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti.
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‘अयमेवa·ya·me·va उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय,brah·ma·sa·hab·ya·tā·ya य्वायंyvā·yaṃ अक्खातोak·khā·to ब्राह्मणेनbrāh·ma·ṇe·na तारुक्खेना’ति।tā·ruk·khe·nā
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti.
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किञ्चापि,kiñ·cā·pi भोbho गोतम,go·ta·ma ब्राह्मणाbrāh·ma·ṇā नानामग्गेnā·nā·mag·ge पञ्ञापेन्ति,pañ·ñā·pen·ti अद्धरियाad·dha·ri·yā ब्राह्मणाbrāh·ma·ṇā तित्तिरियाtit·ti·ri·yā ब्राह्मणाbrāh·ma·ṇā छन्दोकाchan·do·kā ब्राह्मणाbrāh·ma·ṇā बव्हारिज्झाbav·hā·rij·jhā ब्राह्मणा,brāh·ma·ṇā अथa·tha खोkho सब्बानिsab·bā·ni तानिtā·ni निय्यानिकाniy·yā·ni·kā निय्यन्तिniy·yan·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताय।brah·ma·sa·hab·ya·tā·ya
Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.
Even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity.
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सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma गामस्सgā·mas·sa वाvā निगमस्सni·ga·mas·sa वाvā अविदूरेa·vi·dū·re बहूनिba·hū·ni चेपिce·pi नानामग्गानिnā·nā·mag·gā·ni भवन्ति,bha·van·ti अथa·tha खोkho सब्बानिsab·bā·ni तानिtā·ni गामसमोसरणानिgā·ma·sa·mo·sa·ra·ṇā·ni भवन्ति;bha·van·ti
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti;
It’s like a village or town that has many different roads nearby, yet all of them meet at that village.
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एवमेवe·va·me·va खो,kho भोbho गोतम,go·ta·ma किञ्चापिkiñ·cā·pi ब्राह्मणाbrāh·ma·ṇā नानामग्गेnā·nā·mag·ge पञ्ञापेन्ति,pañ·ñā·pen·ti अद्धरियाad·dha·ri·yā ब्राह्मणाbrāh·ma·ṇā तित्तिरियाtit·ti·ri·yā ब्राह्मणाbrāh·ma·ṇā छन्दोकाchan·do·kā ब्राह्मणाbrāh·ma·ṇā बव्हारिज्झाbav·hā·rij·jhā ब्राह्मणा,brāh·ma·ṇā अथa·tha खोkho सब्बानिsab·bā·ni तानिtā·ni निय्यानिकाniy·yā·ni·kā निय्यन्तिniy·yan·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया”ति।brah·ma·sa·hab·ya·tā·yā
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.
In the same way, even though brahmins describe different paths—the Adhvaryu brahmins, the Taittirīya brahmins, the Chāndogya brahmins, the Cāndrāyaṇa brahmins, and the Bahvṛca brahmins—all of them still lead someone who practices them to the company of Divinity.”
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2। वासेट्ठमाणवानुयोगvā·seṭ·ṭha·mā·ṇa·vā·nu·yo·ga
2. Vāseṭṭhamāṇavānuyoga
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“किंkiṃ पन,pa·na वासेट्ठ,vā·seṭ·ṭha अत्थिat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकब्राह्मणोपि,e·kab·rāh·ma·ṇo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो”ति?sak·khi·diṭ·ṭho
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?
“Well, of the brahmins who are proficient in the three Vedas, Vāseṭṭha, is there even a single one who has seen the Divinity with their own eyes?”
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“किंkiṃ पन,pa·na वासेट्ठ,vā·seṭ·ṭha अत्थिat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकाचरियोपि,e·kā·ca·ri·yo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो”ति?sak·khi·diṭ·ṭho
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?
“Well, has even a single one of their tutors seen the Divinity with their own eyes?”
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“किंkiṃ पन,pa·na वासेट्ठ,vā·seṭ·ṭha अत्थिat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकाचरियपाचरियोपि,e·kā·ca·ri·ya·pā·ca·ri·yo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो”ति?sak·khi·diṭ·ṭho
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?
“Well, has even a single one of their tutors’ tutors seen the Divinity with their own eyes?”
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“किंkiṃ पन,pa·na वासेट्ठ,vā·seṭ·ṭha अत्थिat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ यावyā·va सत्तमाsat·ta·mā आचरियामहयुगाā·ca·ri·yā·ma·ha·yu·gā येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो”ति?sak·khi·diṭ·ṭho
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?
“Well, has anyone back to the seventh generation of tutors seen the Divinity with their own eyes?”
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“किंkiṃ पन,pa·na वासेट्ठ,vā·seṭ·ṭha येपिye·pi तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ पुब्बकाpub·ba·kā इसयोi·sa·yo मन्तानंman·tā·naṃ कत्तारोkat·tā·ro मन्तानंman·tā·naṃ पवत्तारो,pa·vat·tā·ro येसमिदंye·sa·mi·daṃ एतरहिe·ta·ra·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā पोराणंpo·rā·ṇaṃ मन्तपदंman·ta·pa·daṃ गीतंgī·taṃ पवुत्तंpa·vut·taṃ समिहितं,sa·mi·hi·taṃ तदनुगायन्ति,ta·da·nu·gā·yan·ti तदनुभासन्ति,ta·da·nu·bhā·san·ti भासितमनुभासन्ति,bhā·si·ta·ma·nu·bhā·san·ti वाचितमनुवाचेन्ति,vā·ci·ta·ma·nu·vā·cen·ti सेय्यथिदं—अट्ठकोsey·ya·thi·daṃ वामकोvā·ma·ko वामदेवोvā·ma·de·vo वेस्सामित्तोves·sā·mit·to यमतग्गिya·ma·tag·gi अङ्गीरसोaṅ·gī·ra·so भारद्वाजोbhā·rad·vā·jo वासेट्ठोvā·seṭ·ṭho कस्सपोkas·sa·po भगु।bha·gu
“Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.
“Well, what of the ancient seers of the brahmins proficient in the three Vedas, 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.
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‘मयमेतंma·ya·me·taṃ जानाम,jā·nā·ma मयमेतंma·ya·me·taṃ पस्साम,pas·sā·ma यत्थyat·tha वाvā ब्रह्मा,brah·mā येनye·na वाvā ब्रह्मा,brah·mā यहिंya·hiṃ वाvā ब्रह्मा’”ति?brah·mā
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’”ti?
‘We know and see where the Divinity is or what way he lies’?”
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“इतिi·ti किर,ki·ra वासेट्ठ,vā·seṭ·ṭha नत्थिnat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकब्राह्मणोपि,e·kab·rāh·ma·ṇo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho.
“So it seems that none of those brahmins have seen the Divinity with their own eyes,
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नत्थिnat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकाचरियोपि,e·kā·ca·ri·yo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho.
(Pāli only)
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नत्थिnat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ एकाचरियपाचरियोपि,e·kā·ca·ri·ya·pā·ca·ri·yo·pi येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho.
(Pāli only)
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नत्थिnat·thi कोचिko·ci तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ यावyā·va सत्तमाsat·ta·mā आचरियामहयुगाā·ca·ri·yā·ma·ha·yu·gā येनye·na ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho.
(Pāli only)
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येपिye·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ पुब्बकाpub·ba·kā इसयोi·sa·yo मन्तानंman·tā·naṃ कत्तारोkat·tā·ro मन्तानंman·tā·naṃ पवत्तारो,pa·vat·tā·ro येसमिदंye·sa·mi·daṃ एतरहिe·ta·ra·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā पोराणंpo·rā·ṇaṃ मन्तपदंman·ta·pa·daṃ गीतंgī·taṃ पवुत्तंpa·vut·taṃ समिहितं,sa·mi·hi·taṃ तदनुगायन्ति,ta·da·nu·gā·yan·ti तदनुभासन्ति,ta·da·nu·bhā·san·ti भासितमनुभासन्ति,bhā·si·ta·ma·nu·bhā·san·ti वाचितमनुवाचेन्ति,vā·ci·ta·ma·nu·vā·cen·ti सेय्यथिदं—अट्ठकोsey·ya·thi·daṃ वामकोvā·ma·ko वामदेवोvā·ma·de·vo वेस्सामित्तोves·sā·mit·to यमतग्गिya·ma·tag·gi अङ्गीरसोaṅ·gī·ra·so भारद्वाजोbhā·rad·vā·jo वासेट्ठोvā·seṭ·ṭho कस्सपोkas·sa·po भगु,bha·gu तेपिte·pi नna एवमाहंसु:e·va·mā·haṃ·su
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
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अयमेवa·ya·me·va उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति।brah·ma·sa·hab·ya·tā·yā
Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti.
This is the only straight path, the direct route that delivers one who applies it to the company of Divinity.’
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ननुna·nu एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति?sam·paj·ja·tī
nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t their statement turn out to have no demonstrable basis?”
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“अद्धाad·dhā खो,kho भोbho गोतम,go·ta·ma एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति।sam·paj·ja·tī
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā यंyaṃ नna जानन्ति,jā·nan·ti यंyaṃ नna पस्सन्ति,pas·san·ti तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेस्सन्ति।de·ses·san·ti ‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति,brah·ma·sa·hab·ya·tā·yā नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“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.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha अन्धवेणिan·dha·ve·ṇi परम्परसंसत्ताpa·ram·pa·ra·saṃ·sat·tā पुरिमोपिpu·ri·mo·pi नna पस्सति,pas·sa·ti मज्झिमोपिmaj·jhi·mo·pi नna पस्सति,pas·sa·ti पच्छिमोपिpac·chi·mo·pi नna पस्सति;pas·sa·ti
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati;
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.
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एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha अन्धवेणूपमंan·dha·ve·ṇū·pa·maṃ मञ्ञेmañ·ñe तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ भासितं,bhā·si·taṃ पुरिमोपिpu·ri·mo·pi नna पस्सति,pas·sa·ti मज्झिमोपिmaj·jhi·mo·pi नna पस्सति,pas·sa·ti पच्छिमोपिpac·chi·mo·pi नna पस्सति।pas·sa·ti
evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati.
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
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तेसमिदंte·sa·mi·daṃ तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ भासितंbhā·si·taṃ हस्सकञ्ञेवhas·sa·kañ·ñe·va सम्पज्जति,sam·paj·ja·ti नामकञ्ञेवnā·ma·kañ·ñe·va सम्पज्जति,sam·paj·ja·ti रित्तकञ्ञेवrit·ta·kañ·ñe·va सम्पज्जति,sam·paj·ja·ti तुच्छकञ्ञेवtuc·cha·kañ·ñe·va सम्पज्जति।sam·paj·ja·ti
Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
Their statement turns out to be a joke—mere words, vacuous and hollow.
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पस्सन्तिpas·san·ti तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā चन्दिमसूरिये,can·di·ma·sū·ri·ye अञ्ञेañ·ñe चापिcā·pi बहुजना,ba·hu·ja·nā यतोya·to चca चन्दिमसूरियाcan·di·ma·sū·ri·yā उग्गच्छन्ति,ug·gac·chan·ti यत्थyat·tha चca ओगच्छन्ति,o·gac·chan·ti आयाचन्तिā·yā·can·ti थोमयन्तिtho·ma·yan·ti पञ्जलिकाpañ·ja·li·kā नमस्समानाna·mas·sa·mā·nā अनुपरिवत्तन्ती”ति?a·nu·pa·ri·vat·tan·tī
passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?
Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they supplicate and entreat them, following their course from where they rise to where they set with cupped palms held in worship?”
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“एवं,e·vaṃ भोbho गोतम,go·ta·ma पस्सन्तिpas·san·ti तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā चन्दिमसूरिये,can·di·ma·sū·ri·ye अञ्ञेañ·ñe चापिcā·pi बहुजना,ba·hu·ja·nā यतोya·to चca चन्दिमसूरियाcan·di·ma·sū·ri·yā उग्गच्छन्ति,ug·gac·chan·ti यत्थyat·tha चca ओगच्छन्ति,o·gac·chan·ti आयाचन्तिā·yā·can·ti थोमयन्तिtho·ma·yan·ti पञ्जलिकाpañ·ja·li·kā नमस्समानाna·mas·sa·mā·nā अनुपरिवत्तन्ती”ति।a·nu·pa·ri·vat·tan·tī
“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.
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यंyaṃ पस्सन्तिpas·san·ti तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā चन्दिमसूरिये,can·di·ma·sū·ri·ye अञ्ञेañ·ñe चापिcā·pi बहुजना,ba·hu·ja·nā यतोya·to चca चन्दिमसूरियाcan·di·ma·sū·ri·yā उग्गच्छन्ति,ug·gac·chan·ti यत्थyat·tha चca ओगच्छन्ति,o·gac·chan·ti आयाचन्तिā·yā·can·ti थोमयन्तिtho·ma·yan·ti पञ्जलिकाpañ·ja·li·kā नमस्समानाna·mas·sa·mā·nā अनुपरिवत्तन्ति,a·nu·pa·ri·vat·tan·ti पहोन्तिpa·hon·ti तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेतुं:de·se·tuṃ
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:
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:
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‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ सहब्यताया’”ति?sa·hab·ya·tā·yā
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’”ti?
‘This is the only straight path, the direct route that delivers one who applies it to the company of the sun and moon’?”
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“इतिi·ti किर,ki·ra वासेट्ठ,vā·seṭ·ṭha यंyaṃ पस्सन्तिpas·san·ti तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā चन्दिमसूरिये,can·di·ma·sū·ri·ye अञ्ञेañ·ñe चापिcā·pi बहुजना,ba·hu·ja·nā यतोya·to चca चन्दिमसूरियाcan·di·ma·sū·ri·yā उग्गच्छन्ति,ug·gac·chan·ti यत्थyat·tha चca ओगच्छन्ति,o·gac·chan·ti आयाचन्तिā·yā·can·ti थोमयन्तिtho·ma·yan·ti पञ्जलिकाpañ·ja·li·kā नमस्समानाna·mas·sa·mā·nā अनुपरिवत्तन्ति,a·nu·pa·ri·vat·tan·ti तेसम्पिte·sam·pi नप्पहोन्तिnap·pa·hon·ti चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेतुं:de·se·tuṃ
“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:
“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.
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‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ सहब्यताया’ति।sa·hab·ya·tā·yā
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’ti.
(Pāli only)
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नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियेहिā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho.
(Pāli only)
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नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियपाचरियेहिā·ca·ri·ya·pā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho.
(Pāli only)
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नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ यावyā·va सत्तमाsat·ta·mā आचरियामहयुगेहिā·ca·ri·yā·ma·ha·yu·ge·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
(Pāli only)
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येपिye·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ पुब्बकाpub·ba·kā इसयोi·sa·yo मन्तानंman·tā·naṃ कत्तारोkat·tā·ro मन्तानंman·tā·naṃ पवत्तारो,pa·vat·tā·ro येसमिदंye·sa·mi·daṃ एतरहिe·ta·ra·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā पोराणंpo·rā·ṇaṃ मन्तपदंman·ta·pa·daṃ गीतंgī·taṃ पवुत्तंpa·vut·taṃ समिहितं,sa·mi·hi·taṃ तदनुगायन्ति,ta·da·nu·gā·yan·ti तदनुभासन्ति,ta·da·nu·bhā·san·ti भासितमनुभासन्ति,bhā·si·ta·ma·nu·bhā·san·ti वाचितमनुवाचेन्ति,vā·ci·ta·ma·nu·vā·cen·ti सेय्यथिदं—अट्ठकोsey·ya·thi·daṃ वामकोvā·ma·ko वामदेवोvā·ma·de·vo वेस्सामित्तोves·sā·mit·to यमतग्गिya·ma·tag·gi अङ्गीरसोaṅ·gī·ra·so भारद्वाजोbhā·rad·vā·jo वासेट्ठोvā·seṭ·ṭho कस्सपोkas·sa·po भगु,bha·gu तेपिte·pi नna एवमाहंसु:e·va·mā·haṃ·su
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
(Pāli only)
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‘यंyaṃ नna जानाम,jā·nā·ma यंyaṃ नna पस्साम,pas·sā·ma तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेम—अयमेवde·se·ma उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति।brah·ma·sa·hab·ya·tā·yā
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
to teach the path to the company of that which they neither know nor see.
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ननुna·nu एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति?sam·paj·ja·tī
nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
This being so, doesn’t their statement turn out to have no demonstrable basis?”
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“अद्धाad·dhā खो,kho भोbho गोतम,go·ta·ma एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति।sam·paj·ja·tī
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā यंyaṃ नna जानन्ति,jā·nan·ti यंyaṃ नna पस्सन्ति,pas·san·ti तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेस्सन्ति:de·ses·san·ti ‘अयमेवa·ya·me·va उजुमग्गो,u·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिको,niy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति,brah·ma·sa·hab·ya·tā·yā नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“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.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
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‘अम्भोam·bho पुरिस,pu·ri·sa यंyaṃ त्वंtvaṃ जनपदकल्याणिंja·na·pa·da·kal·yā·ṇiṃ इच्छसिic·cha·si कामेसि,kā·me·si जानासिjā·nā·si तंtaṃ जनपदकल्याणिं—ja·na·pa·da·kal·yā·ṇiṃ
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—
‘My man, that finest lady in the land who you desire—do you know whether
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‘अम्भोam·bho पुरिस,pu·ri·sa यंyaṃ त्वंtvaṃ जनपदकल्याणिंja·na·pa·da·kal·yā·ṇiṃ इच्छसिic·cha·si कामेसि,kā·me·si जानासिjā·nā·si तंtaṃ जनपदकल्याणिं—एवंनामाja·na·pa·da·kal·yā·ṇiṃ एवङ्गोत्तातिe·vaṅ·got·tā·ti वा,vā दीघाdī·ghā वाvā रस्साras·sā वाvā मज्झिमाmaj·jhi·mā वाvā काळीkā·ḷī वाvā सामाsā·mā वाvā मङ्गुरच्छवीmaṅ·gu·rac·cha·vī वाति,vā·ti अमुकस्मिंa·mu·kas·miṃ गामेgā·me वाvā निगमेni·ga·me वाvā नगरेna·ga·re वा’ति?vā
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?
‘My friend, 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 dingy? Whether she comes from such-and-such village, town, or city?’
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“एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha नna किरki·ra तेविज्जेहिte·vij·je·hi ब्राह्मणेहिbrāh·ma·ṇe·hi ब्रह्माbrah·mā सक्खिदिट्ठो,sak·khi·diṭ·ṭho नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियेहिā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो,sak·khi·diṭ·ṭho नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियपाचरियेहिā·ca·ri·ya·pā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho.
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नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ यावyā·va सत्तमाsat·ta·mā आचरियामहयुगेहिā·ca·ri·yā·ma·ha·yu·ge·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
(Pāli only)
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येपिye·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ पुब्बकाpub·ba·kā इसयोi·sa·yo मन्तानंman·tā·naṃ कत्तारोkat·tā·ro मन्तानंman·tā·naṃ पवत्तारो,pa·vat·tā·ro येसमिदंye·sa·mi·daṃ एतरहिe·ta·ra·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā पोराणंpo·rā·ṇaṃ मन्तपदंman·ta·pa·daṃ गीतंgī·taṃ पवुत्तंpa·vut·taṃ समिहितं,sa·mi·hi·taṃ तदनुगायन्ति,ta·da·nu·gā·yan·ti तदनुभासन्ति,ta·da·nu·bhā·san·ti भासितमनुभासन्ति,bhā·si·ta·ma·nu·bhā·san·ti वाचितमनुवाचेन्ति,vā·ci·ta·ma·nu·vā·cen·ti सेय्यथिदं—अट्ठकोsey·ya·thi·daṃ वामकोvā·ma·ko वामदेवोvā·ma·de·vo वेस्सामित्तोves·sā·mit·to यमतग्गिya·ma·tag·gi अङ्गीरसोaṅ·gī·ra·so भारद्वाजोbhā·rad·vā·jo वासेट्ठोvā·seṭ·ṭho कस्सपोkas·sa·po भगु,bha·gu तेपिte·pi नna एवमाहंसु:e·va·mā·haṃ·su
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu:
(Pāli only)
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‘यंyaṃ नna जानाम,jā·nā·ma यंyaṃ नna पस्साम,pas·sā·ma तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेम—अयमेवde·se·ma उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति।brah·ma·sa·hab·ya·tā·yā
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
(Pāli only)
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si वासेट्ठ,vā·seṭ·ṭha ननुna·nu एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति?sam·paj·ja·tī
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
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“अद्धाad·dhā खो,kho भोbho गोतम,go·ta·ma एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति।sam·paj·ja·tī
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā यंyaṃ नna जानन्ति,jā·nan·ti यंyaṃ नna पस्सन्ति,pas·san·ti तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेस्सन्ति—अयमेवde·ses·san·ti उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यतायातिbrah·ma·sa·hab·ya·tā·yā·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“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.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha पुरिसोpu·ri·so चातुमहापथेcā·tu·ma·hā·pa·the निस्सेणिंnis·se·ṇiṃ करेय्यka·rey·ya पासादस्सpā·sā·das·sa आरोहणाय।ā·ro·ha·ṇā·ya
Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
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‘अम्भोam·bho पुरिस,pu·ri·sa यस्सyas·sa त्वंtvaṃ पासादस्सpā·sā·das·sa आरोहणायā·ro·ha·ṇā·ya निस्सेणिंnis·se·ṇiṃ करोसि,ka·ro·si जानासिjā·nā·si तंtaṃ पासादं—पुरत्थिमायpā·sā·daṃ वाvā दिसायdi·sā·ya दक्खिणायdak·khi·ṇā·ya वाvā दिसायdi·sā·ya पच्छिमायpac·chi·mā·ya वाvā दिसायdi·sā·ya उत्तरायut·ta·rā·ya वाvā दिसायdi·sā·ya उच्चोuc·co वाvā नीचोnī·co वाvā मज्झिमोmaj·jhi·mo वा’ति?vā
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
‘My man, that stilt longhouse for which you’re building a ladder—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
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‘अम्भोam·bho पुरिस,pu·ri·sa यंyaṃ त्वंtvaṃ नna जानासि,jā·nā·si नna पस्ससि,pas·sa·si तस्सtas·sa त्वंtvaṃ पासादस्सpā·sā·das·sa आरोहणायā·ro·ha·ṇā·ya निस्सेणिंnis·se·ṇiṃ करोसी’ति?ka·ro·sī
‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
‘My man, are you building a ladder for a longhouse that you’ve never even known or seen?’
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“एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha नna किरki·ra तेविज्जेहिte·vij·je·hi ब्राह्मणेहिbrāh·ma·ṇe·hi ब्रह्माbrah·mā सक्खिदिट्ठो,sak·khi·diṭ·ṭho नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियेहिā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो,sak·khi·diṭ·ṭho नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ आचरियपाचरियेहिā·ca·ri·ya·pā·ca·ri·ye·hi ब्रह्माbrah·mā सक्खिदिट्ठो,sak·khi·diṭ·ṭho नपिna·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ यावyā·va सत्तमाsat·ta·mā आचरियामहयुगेहिā·ca·ri·yā·ma·ha·yu·ge·hi ब्रह्माbrah·mā सक्खिदिट्ठो।sak·khi·diṭ·ṭho
“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.
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येपिye·pi किरki·ra तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ पुब्बकाpub·ba·kā इसयोi·sa·yo मन्तानंman·tā·naṃ कत्तारोkat·tā·ro मन्तानंman·tā·naṃ पवत्तारो,pa·vat·tā·ro येसमिदंye·sa·mi·daṃ एतरहिe·ta·ra·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā पोराणंpo·rā·ṇaṃ मन्तपदंman·ta·pa·daṃ गीतंgī·taṃ पवुत्तंpa·vut·taṃ समिहितं,sa·mi·hi·taṃ तदनुगायन्ति,ta·da·nu·gā·yan·ti तदनुभासन्ति,ta·da·nu·bhā·san·ti भासितमनुभासन्ति,bhā·si·ta·ma·nu·bhā·san·ti वाचितमनुवाचेन्ति,vā·ci·ta·ma·nu·vā·cen·ti सेय्यथिदं—अट्ठकोsey·ya·thi·daṃ वामकोvā·ma·ko वामदेवोvā·ma·de·vo वेस्सामित्तोves·sā·mit·to यमतग्गिya·ma·tag·gi अङ्गीरसोaṅ·gī·ra·so भारद्वाजोbhā·rad·vā·jo वासेट्ठोvā·seṭ·ṭho कस्सपोkas·sa·po भगु,bha·gu तेपिte·pi नna एवमाहंसु—e·va·mā·haṃ·su
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu—
(Pāli only)
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‘यंyaṃ नna जानाम,jā·nā·ma यंyaṃ नna पस्साम,pas·sā·ma तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेम,de·se·ma अयमेवa·ya·me·va उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यताया’ति।brah·ma·sa·hab·ya·tā·yā
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
(Pāli only)
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si वासेट्ठ,vā·seṭ·ṭha ननुna·nu एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति?sam·paj·ja·tī
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
doesn’t the statement of those brahmins turn out to have no demonstrable basis?”
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“अद्धाad·dhā खो,kho भोbho गोतम,go·ta·ma एवंe·vaṃ सन्तेsan·te तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अप्पाटिहीरकतंap·pā·ṭi·hī·ra·ka·taṃ भासितंbhā·si·taṃ सम्पज्जती”ति।sam·paj·ja·tī
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā यंyaṃ नna जानन्ति,jā·nan·ti यंyaṃ नna पस्सन्ति,pas·san·ti तस्सtas·sa सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेस्सन्ति।de·ses·san·ti अयमेवa·ya·me·va उजुमग्गोu·ju·mag·go अयमञ्जसायनोa·ya·mañ·ja·sā·ya·no निय्यानिकोniy·yā·ni·ko निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa ब्रह्मसहब्यतायाति,brah·ma·sa·hab·ya·tā·yā·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“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.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha अयंa·yaṃ अचिरवतीa·ci·ra·va·tī नदीna·dī पूराpū·rā उदकस्सu·da·kas·sa समतित्तिकाsa·ma·tit·ti·kā काकपेय्या।kā·ka·pey·yā
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Suppose the Aciravatī River was full to the brim so a crow could drink from it.
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अपिa·pi नुnu तस्सtas·sa पुरिसस्सpu·ri·sas·sa अव्हायनहेतुav·hā·ya·na·he·tu वाvā आयाचनहेतुā·yā·ca·na·he·tu वाvā पत्थनहेतुpat·tha·na·he·tu वाvā अभिनन्दनहेतुa·bhi·nan·da·na·he·tu वाvā अचिरवतियाa·ci·ra·va·ti·yā नदियाna·di·yā पारिमंpā·ri·maṃ तीरंtī·raṃ ओरिमंo·ri·maṃ तीरंtī·raṃ आगच्छेय्या”ति?ā·gac·chey·yā
api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti?
Would the far shore of the Aciravatī River come over to the near shore because of that man’s call, request, desire, or expectation?”
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“एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā येye धम्माdham·mā ब्राह्मणकारकाbrāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me पहायpa·hā·ya वत्तमाना,vat·ta·mā·nā येye धम्माdham·mā अब्राह्मणकारकाab·rāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me समादायsa·mā·dā·ya वत्तमानाvat·ta·mā·nā एवमाहंसु:e·va·mā·haṃ·su
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu:
“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:
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‘इन्दमव्हयाम,in·da·mav·ha·yā·ma सोममव्हयाम,so·ma·mav·ha·yā·ma वरुणमव्हयाम,va·ru·ṇa·mav·ha·yā·ma ईसानमव्हयाम,ī·sā·na·mav·ha·yā·ma पजापतिमव्हयाम,pa·jā·pa·ti·mav·ha·yā·ma ब्रह्ममव्हयाम,brah·ma·mav·ha·yā·ma महिद्धिमव्हयाम,ma·hid·dhi·mav·ha·yā·ma यममव्हयामा’ति।ya·ma·mav·ha·yā·mā
‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti.
‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’
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तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā येye धम्माdham·mā ब्राह्मणकारकाbrāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me पहायpa·hā·ya वत्तमाना,vat·ta·mā·nā येye धम्माdham·mā अब्राह्मणकारकाab·rāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me समादायsa·mā·dā·ya वत्तमानाvat·ta·mā·nā अव्हायनहेतुav·hā·ya·na·he·tu वाvā आयाचनहेतुā·yā·ca·na·he·tu वाvā पत्थनहेतुpat·tha·na·he·tu वाvā अभिनन्दनहेतुa·bhi·nan·da·na·he·tu वाvā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā ब्रह्मानंbrah·mā·naṃ सहब्यूपगाsa·hab·yū·pa·gā भविस्सन्तीति,bha·vis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
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.
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 Divinity.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha अयंa·yaṃ अचिरवतीa·ci·ra·va·tī नदीna·dī पूराpū·rā उदकस्सu·da·kas·sa समतित्तिकाsa·ma·tit·ti·kā काकपेय्या।kā·ka·pey·yā
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Suppose the Aciravatī River was full to the brim so a crow could drink from it.
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“एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चिमेpañ·ci·me कामगुणाkā·ma·gu·ṇā अरियस्सa·ri·yas·sa विनयेvi·na·ye अन्दूतिपिan·dū·ti·pi वुच्चन्ति,vuc·can·ti बन्धनन्तिपिban·dha·nan·ti·pi वुच्चन्ति।vuc·can·ti
“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.
“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One.
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चक्खुविञ्ञेय्याcak·khu·viñ·ñey·yā रूपाrū·pā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया।ra·ja·nī·yā
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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कायविञ्ञेय्याkā·ya·viñ·ñey·yā फोट्ठब्बाphoṭ·ṭhab·bā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया।ra·ja·nī·yā
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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इमेi·me खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चpañ·ca कामगुणाkā·ma·gu·ṇā अरियस्सa·ri·yas·sa विनयेvi·na·ye अन्दूतिपिan·dū·ti·pi वुच्चन्ति,vuc·can·ti बन्धनन्तिपिban·dha·nan·ti·pi वुच्चन्ति।vuc·can·ti
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.
These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One.
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इमेi·me खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चpañ·ca कामगुणेkā·ma·gu·ṇe तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā गधिताga·dhi·tā मुच्छिताmuc·chi·tā अज्झोपन्नाaj·jho·pan·nā अनादीनवदस्साविनोa·nā·dī·na·va·das·sā·vi·no अनिस्सरणपञ्ञाa·nis·sa·ra·ṇa·pañ·ñā परिभुञ्जन्ति।pa·ri·bhuñ·jan·ti
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
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.
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तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā येye धम्माdham·mā ब्राह्मणकारका,brāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me पहायpa·hā·ya वत्तमाना,vat·ta·mā·nā येye धम्माdham·mā अब्राह्मणकारका,ab·rāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me समादायsa·mā·dā·ya वत्तमानाvat·ta·mā·nā पञ्चpañ·ca कामगुणेkā·ma·gu·ṇe गधिताga·dhi·tā मुच्छिताmuc·chi·tā अज्झोपन्नाaj·jho·pan·nā अनादीनवदस्साविनोa·nā·dī·na·va·das·sā·vi·no अनिस्सरणपञ्ञाa·nis·sa·ra·ṇa·pañ·ñā परिभुञ्जन्ताpa·ri·bhuñ·jan·tā कामन्दुबन्धनबद्धाkā·man·du·ban·dha·na·bad·dhā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā ब्रह्मानंbrah·mā·naṃ सहब्यूपगाsa·hab·yū·pa·gā भविस्सन्तीति,bha·vis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
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.
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 Divinity.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha अयंa·yaṃ अचिरवतीa·ci·ra·va·tī नदीna·dī पूराpū·rā उदकस्सu·da·kas·sa समतित्तिकाsa·ma·tit·ti·kā काकपेय्या।kā·ka·pey·yā
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.
Suppose the Aciravatī River was full to the brim so a crow could drink from it.
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“एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चिमेpañ·ci·me नीवरणाnī·va·ra·ṇā अरियस्सa·ri·yas·sa विनयेvi·na·ye आवरणातिपिā·va·ra·ṇā·ti·pi वुच्चन्ति,vuc·can·ti नीवरणातिपिnī·va·ra·ṇā·ti·pi वुच्चन्ति,vuc·can·ti ओनाहनातिपिo·nā·ha·nā·ti·pi वुच्चन्ति,vuc·can·ti परियोनाहनातिपिpa·ri·yo·nā·ha·nā·ti·pi वुच्चन्ति।vuc·can·ti
“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.
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कामच्छन्दनीवरणं,kā·mac·chan·da·nī·va·ra·ṇaṃ ब्यापादनीवरणं,byā·pā·da·nī·va·ra·ṇaṃ थिनमिद्धनीवरणं,thi·na·mid·dha·nī·va·ra·ṇaṃ उद्धच्चकुक्कुच्चनीवरणं,ud·dhac·ca·kuk·kuc·ca·nī·va·ra·ṇaṃ विचिकिच्छानीवरणं।vi·ci·kic·chā·nī·va·ra·ṇaṃ
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
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इमेi·me खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चpañ·ca नीवरणाnī·va·ra·ṇā अरियस्सa·ri·yas·sa विनयेvi·na·ye आवरणातिपिā·va·ra·ṇā·ti·pi वुच्चन्ति,vuc·can·ti नीवरणातिपिnī·va·ra·ṇā·ti·pi वुच्चन्ति,vuc·can·ti ओनाहनातिपिo·nā·ha·nā·ti·pi वुच्चन्ति,vuc·can·ti परियोनाहनातिपिpa·ri·yo·nā·ha·nā·ti·pi वुच्चन्ति।vuc·can·ti
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.
These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.
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इमेहिi·me·hi खो,kho वासेट्ठ,vā·seṭ·ṭha पञ्चहिpañ·ca·hi नीवरणेहिnī·va·ra·ṇe·hi तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā आवुटाā·vu·ṭā निवुताni·vu·tā ओनद्धाo·nad·dhā परियोनद्धा।pa·ri·yo·nad·dhā
Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā.
The brahmins proficient in the three Vedas are obstructed, hindered, swathed, and enveloped by these five hindrances.
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तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā येye धम्माdham·mā ब्राह्मणकारकाbrāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me पहायpa·hā·ya वत्तमाना,vat·ta·mā·nā येye धम्माdham·mā अब्राह्मणकारकाab·rāh·ma·ṇa·kā·ra·kā तेte धम्मेdham·me समादायsa·mā·dā·ya वत्तमानाvat·ta·mā·nā पञ्चहिpañ·ca·hi नीवरणेहिnī·va·ra·ṇe·hi आवुटाā·vu·ṭā निवुताni·vu·tā ओनद्धाo·nad·dhā परियोनद्धाpa·ri·yo·nad·dhā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā ब्रह्मानंbrah·mā·naṃ सहब्यूपगाsa·hab·yū·pa·gā भविस्सन्तीति,bha·vis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
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 Divinity.
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3। संसन्दनकथाsaṃ·san·da·na·ka·thā
3. Saṁsandanakathā
3. Converging
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किन्तिkin·ti तेte सुतंsu·taṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ वुद्धानंvud·dhā·naṃ महल्लकानंma·hal·la·kā·naṃ आचरियपाचरियानंā·ca·ri·ya·pā·ca·ri·yā·naṃ भासमानानं,bhā·sa·mā·nā·naṃ सपरिग्गहोsa·pa·rig·ga·ho वाvā ब्रह्माbrah·mā अपरिग्गहोa·pa·rig·ga·ho वा”ति?vā
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti?
Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?”
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“सङ्किलिट्ठचित्तोsaṅ·ki·liṭ·ṭha·cit·to वाvā असङ्किलिट्ठचित्तोa·saṅ·ki·liṭ·ṭha·cit·to वा”ति?vā
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
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“सपरिग्गहा,sa·pa·rig·ga·hā भोbho गोतम”।go·ta·ma
“Sapariggahā, bho gotama”.
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“सवेरचित्ता,sa·ve·ra·cit·tā भोbho गोतम”।go·ta·ma
“Saveracittā, bho gotama”.
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“सब्यापज्जचित्ता,sab·yā·paj·ja·cit·tā भोbho गोतम”।go·ta·ma
“Sabyāpajjacittā, bho gotama”.
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“सङ्किलिट्ठचित्ताsaṅ·ki·liṭ·ṭha·cit·tā वाvā असङ्किलिट्ठचित्ताa·saṅ·ki·liṭ·ṭha·cit·tā वा”ति?vā
“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?
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“सङ्किलिट्ठचित्ता,saṅ·ki·liṭ·ṭha·cit·tā भोbho गोतम”।go·ta·ma
“Saṅkiliṭṭhacittā, bho gotama”.
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“इतिi·ti किर,ki·ra वासेट्ठ,vā·seṭ·ṭha सपरिग्गहाsa·pa·rig·ga·hā तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā अपरिग्गहोa·pa·rig·ga·ho ब्रह्मा।brah·mā
“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā.
“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not.
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अपिa·pi नुnu खोkho सपरिग्गहानंsa·pa·rig·ga·hā·naṃ तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अपरिग्गहेनa·pa·rig·ga·he·na ब्रह्मुनाbrah·mu·nā सद्धिंsad·dhiṃ संसन्दतिsaṃ·san·da·ti समेती”ति?sa·me·tī
Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha सपरिग्गहाsa·pa·rig·ga·hā तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपरिग्गहस्सa·pa·rig·ga·has·sa ब्रह्मुनोbrah·mu·no सहब्यूपगाsa·hab·yū·pa·gā भविस्सन्तीति,bha·vis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.
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सब्यापज्जचित्ताsab·yā·paj·ja·cit·tā तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā अब्यापज्जचित्तोab·yā·paj·ja·cit·to ब्रह्माbrah·mā …
sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā …
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सङ्किलिट्ठचित्ताsaṅ·ki·liṭ·ṭha·cit·tā तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā असङ्किलिट्ठचित्तोa·saṅ·ki·liṭ·ṭha·cit·to ब्रह्माbrah·mā …
saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā …
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अवसवत्तीa·va·sa·vat·tī तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā वसवत्तीva·sa·vat·tī ब्रह्मा,brah·mā अपिa·pi नुnu खोkho अवसवत्तीनंa·va·sa·vat·tī·naṃ तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ वसवत्तिनाva·sa·vat·ti·nā ब्रह्मुनाbrah·mu·nā सद्धिंsad·dhiṃ संसन्दतिsaṃ·san·da·ti समेती”ति?sa·me·tī
avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?”
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha तेte वत,va·ta वासेट्ठ,vā·seṭ·ṭha अवसवत्तीa·va·sa·vat·tī तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā वसवत्तिस्सva·sa·vat·tis·sa ब्रह्मुनोbrah·mu·no सहब्यूपगाsa·hab·yū·pa·gā भविस्सन्तीति,bha·vis·san·tī·ti नेतंne·taṃ ठानंṭhā·naṃ विज्जति।vij·ja·ti
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati.
“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity.
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इधi·dha खोkho पनpa·na ते,te वासेट्ठ,vā·seṭ·ṭha तेविज्जाte·vij·jā ब्राह्मणाbrāh·ma·ṇā आसीदित्वाā·sī·dit·vā संसीदन्ति,saṃ·sī·dan·ti संसीदित्वाsaṃ·sī·dit·vā विसारंvi·sā·raṃ पापुणन्ति,pā·pu·ṇan·ti सुक्खतरंsuk·kha·ta·raṃ मञ्ञेmañ·ñe तरन्ति।ta·ran·ti
Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti.
Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore.
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तस्माtas·mā इदंi·daṃ तेविज्जानंte·vij·jā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ तेविज्जाइरिणन्तिपिte·vij·jā·i·ri·ṇan·ti·pi वुच्चति,vuc·ca·ti तेविज्जाविवनन्तिपिte·vij·jā·vi·va·nan·ti·pi वुच्चति,vuc·ca·ti तेविज्जाब्यसनन्तिपिte·vij·jāb·ya·sa·nan·ti·pi वुच्चती”ति।vuc·ca·tī
Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.
That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
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“सुतंsu·taṃ मेतं,me·taṃ भोbho गोतम,go·ta·ma समणोsa·ma·ṇo गोतमोgo·ta·mo ब्रह्मानंbrah·mā·naṃ सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ जानाती”ति।jā·nā·tī
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti.
“I have heard, worthy Gotama, that you know the path to company with Divinity.”
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सियाsi·yā नुnu खो,kho वासेट्ठ,vā·seṭ·ṭha तस्सtas·sa पुरिसस्सpu·ri·sas·sa मनसाकटेma·na·sā·ka·ṭe जातसंवद्धस्सjā·ta·saṃ·vad·dhas·sa मनसाकटस्सma·na·sā·ka·ṭas·sa मग्गंmag·gaṃ पुट्ठस्सpuṭ·ṭhas·sa दन्धायितत्तंdan·dhā·yi·tat·taṃ वाvā वित्थायितत्तंvit·thā·yi·tat·taṃ वा”ति?vā
Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?
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“अमुa·mu हि,hi भोbho गोतम,go·ta·ma पुरिसोpu·ri·so मनसाकटेma·na·sā·ka·ṭe जातसंवद्धो,jā·ta·saṃ·vad·dho तस्सtas·sa सब्बानेवsab·bā·ne·va मनसाकटस्सma·na·sā·ka·ṭas·sa मग्गानिmag·gā·ni सुविदितानी”ति।su·vi·di·tā·nī
“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.
Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
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“सियाsi·yā खो,kho वासेट्ठ,vā·seṭ·ṭha तस्सtas·sa पुरिसस्सpu·ri·sas·sa मनसाकटेma·na·sā·ka·ṭe जातसंवद्धस्सjā·ta·saṃ·vad·dhas·sa मनसाकटस्सma·na·sā·ka·ṭas·sa मग्गंmag·gaṃ पुट्ठस्सpuṭ·ṭhas·sa दन्धायितत्तंdan·dhā·yi·tat·taṃ वाvā वित्थायितत्तंvit·thā·yi·tat·taṃ वा,vā नna त्वेवtve·va तथागतस्सta·thā·ga·tas·sa ब्रह्मलोकेbrah·ma·lo·ke वाvā ब्रह्मलोकगामिनियाbrah·ma·lo·ka·gā·mi·ni·yā वाvā पटिपदायpa·ṭi·pa·dā·ya पुट्ठस्सpuṭ·ṭhas·sa दन्धायितत्तंdan·dhā·yi·tat·taṃ वाvā वित्थायितत्तंvit·thā·yi·tat·taṃ वा।vā
“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.
“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 realm of divinity or the practice that leads to the realm of divinity.
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ब्रह्मानञ्चाहं,brah·mā·nañ·cā·haṃ वासेट्ठ,vā·seṭ·ṭha पजानामिpa·jā·nā·mi ब्रह्मलोकञ्चbrah·ma·lo·kañ·ca ब्रह्मलोकगामिनिञ्चbrah·ma·lo·ka·gā·mi·niñ·ca पटिपदं,pa·ṭi·pa·daṃ यथाya·thā पटिपन्नोpa·ṭi·pan·no चca ब्रह्मलोकंbrah·ma·lo·kaṃ उपपन्नो,u·pa·pan·no तञ्चtañ·ca पजानामी”ति।pa·jā·nā·mī
Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī”ti.
I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”
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“सुतंsu·taṃ मेतं,me·taṃ भोbho गोतम,go·ta·ma समणोsa·ma·ṇo गोतमोgo·ta·mo ब्रह्मानंbrah·mā·naṃ सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेती”ति।de·se·tī
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti.
“I have heard, worthy Gotama, that you teach the path to company with Divinity.
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“साधुsā·dhu नोno भवंbha·vaṃ गोतमोgo·ta·mo ब्रह्मानंbrah·mā·naṃ सहब्यतायsa·hab·ya·tā·ya मग्गंmag·gaṃ देसेतुde·se·tu उल्लुम्पतुul·lum·pa·tu भवंbha·vaṃ गोतमोgo·ta·mo ब्राह्मणिंbrāh·ma·ṇiṃ पजन्”ति।pa·jan
“Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti.
Please teach us that path and elevate this generation of brahmins.”
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तस्सिमेtas·si·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe पहीनेpa·hī·ne अत्तनिat·ta·ni समनुपस्सतोsa·ma·nu·pas·sa·to पामोज्जंpā·moj·jaṃ जायति,jā·ya·ti पमुदितस्सpa·mu·di·tas·sa पीतिpī·ti जायति,jā·ya·ti पीतिमनस्सpī·ti·ma·nas·sa कायोkā·yo पस्सम्भति,pas·sam·bha·ti पस्सद्धकायोpas·sad·dha·kā·yo सुखंsu·khaṃ वेदेति,ve·de·ti सुखिनोsu·khi·no चित्तंcit·taṃ समाधियति।sa·mā·dhi·ya·ti
tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
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.
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सोso मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti तथाta·thā दुतियं।du·ti·yaṃ तथाta·thā ततियं।ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ मेत्तासहगतेनmet·tā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्यापज्जेनab·yā·paj·je·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti
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.
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.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha बलवाba·la·vā सङ्खधमोsaṅ·kha·dha·mo अप्पकसिरेनेवap·pa·ka·si·re·ne·va चतुद्दिसाca·tud·di·sā विञ्ञापेय्य;viñ·ñā·pey·ya
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
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एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha एवंe·vaṃ भावितायbhā·vi·tā·ya मेत्तायmet·tā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā यंyaṃ पमाणकतंpa·mā·ṇa·ka·taṃ कम्मंkam·maṃ नna तंtaṃ तत्रावसिस्सति,tat·rā·va·sis·sa·ti नna तंtaṃ तत्रावतिट्ठति।tat·rā·va·tiṭ·ṭha·ti
evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.
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उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā एकंe·kaṃ दिसंdi·saṃ फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti तथाta·thā दुतियं।du·ti·yaṃ तथाta·thā ततियं।ta·ti·yaṃ तथाta·thā चतुत्थं।ca·tut·thaṃ इतिi·ti उद्धमधोud·dha·ma·dho तिरियंti·ri·yaṃ सब्बधिsab·ba·dhi सब्बत्ततायsab·bat·ta·tā·ya सब्बावन्तंsab·bā·van·taṃ लोकंlo·kaṃ उपेक्खासहगतेनu·pek·khā·sa·ha·ga·te·na चेतसाce·ta·sā विपुलेनvi·pu·le·na महग्गतेनma·hag·ga·te·na अप्पमाणेनap·pa·mā·ṇe·na अवेरेनa·ve·re·na अब्यापज्जेनab·yā·paj·je·na फरित्वाpha·rit·vā विहरति।vi·ha·ra·ti
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.
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.
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सेय्यथापि,sey·ya·thā·pi वासेट्ठ,vā·seṭ·ṭha बलवाba·la·vā सङ्खधमोsaṅ·kha·dha·mo अप्पकसिरेनेवap·pa·ka·si·re·ne·va चतुद्दिसाca·tud·di·sā विञ्ञापेय्य;viñ·ñā·pey·ya
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.
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एवमेवe·va·me·va खो,kho वासेट्ठ,vā·seṭ·ṭha एवंe·vaṃ भावितायbhā·vi·tā·ya उपेक्खायu·pek·khā·ya चेतोविमुत्तियाce·to·vi·mut·ti·yā यंyaṃ पमाणकतंpa·mā·ṇa·ka·taṃ कम्मंkam·maṃ नna तंtaṃ तत्रावसिस्सति,tat·rā·va·sis·sa·ti नna तंtaṃ तत्रावतिट्ठति।tat·rā·va·tiṭ·ṭha·ti
evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
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.
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“सङ्किलिट्ठचित्तोsaṅ·ki·liṭ·ṭha·cit·to वाvā असङ्किलिट्ठचित्तोa·saṅ·ki·liṭ·ṭha·cit·to वा”ति?vā
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?
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अपिa·pi नुnu खोkho अपरिग्गहस्सa·pa·rig·ga·has·sa भिक्खुनोbhik·khu·no अपरिग्गहेनa·pa·rig·ga·he·na ब्रह्मुनाbrah·mu·nā सद्धिंsad·dhiṃ संसन्दतिsaṃ·san·da·ti समेती”ति?sa·me·tī
Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti?
Would a mendicant who is not encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha सोso वतva·ta वासेट्ठvā·seṭ·ṭha अपरिग्गहोa·pa·rig·ga·ho भिक्खुbhik·khu कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपरिग्गहस्सa·pa·rig·ga·has·sa ब्रह्मुनोbrah·mu·no सहब्यूपगोsa·hab·yū·pa·go भविस्सतीति,bha·vis·sa·tī·ti ठानमेतंṭhā·na·me·taṃ विज्जति।vij·ja·ti
“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati.
“Good, Vāseṭṭha! It’s quite possible that a mendicant who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.
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अब्यापज्जचित्तोab·yā·paj·ja·cit·to भिक्खु,bhik·khu अब्यापज्जचित्तोab·yā·paj·ja·cit·to ब्रह्माbrah·mā …
abyāpajjacitto bhikkhu, abyāpajjacitto brahmā …
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असङ्किलिट्ठचित्तोa·saṅ·ki·liṭ·ṭha·cit·to भिक्खु,bhik·khu असङ्किलिट्ठचित्तोa·saṅ·ki·liṭ·ṭha·cit·to ब्रह्माbrah·mā …
asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā …
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वसवत्तीva·sa·vat·tī भिक्खु,bhik·khu वसवत्तीva·sa·vat·tī ब्रह्मा,brah·mā अपिa·pi नुnu खोkho वसवत्तिस्सva·sa·vat·tis·sa भिक्खुनोbhik·khu·no वसवत्तिनाva·sa·vat·ti·nā ब्रह्मुनाbrah·mu·nā सद्धिंsad·dhiṃ संसन्दतिsaṃ·san·da·ti समेती”ति?sa·me·tī
vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti?
and does wield power, while the Divinity is the same in all these things. Would a mendicant who is the same as the Divinity in all things join together and converge with him?”
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“साधु,sā·dhu वासेट्ठ,vā·seṭ·ṭha सोso वत,va·ta वासेट्ठ,vā·seṭ·ṭha वसवत्तीva·sa·vat·tī भिक्खुbhik·khu कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā वसवत्तिस्सva·sa·vat·tis·sa ब्रह्मुनोbrah·mu·no सहब्यूपगोsa·hab·yū·pa·go भविस्सतीति,bha·vis·sa·tī·ti ठानमेतंṭhā·na·me·taṃ विज्जती”ति।vij·ja·tī
“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti.
“Good, Vāseṭṭha! It’s quite possible that that mendicant will, when the body breaks up, after death, be reborn in the company of Divinity.”
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“अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
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सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
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.
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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
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उपासकेu·pā·sa·ke नोno भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतेpā·ṇu·pe·te सरणंsa·ra·ṇaṃ गते”ति।ga·te
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
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तेविज्जसुत्तंte·vij·ja·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ तेरसमं।te·ra·sa·maṃ
Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ.
(Pāli only)
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सीलक्खन्धवग्गोsī·lak·khan·dha·vag·go निट्ठितो।niṭ·ṭhi·to
Sīlakkhandhavaggo niṭṭhito.
(Pāli only)
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तस्सुद्दानंtas·sud·dā·naṃ
Tassuddānaṁ
(Pāli only)
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ब्रह्मासामञ्ञअम्बट्ठ,brah·mā·sā·mañ·ña·am·baṭ·ṭha
Brahmāsāmaññaambaṭṭha,
(Pāli only)
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सोणकूटमहालिजालिनी;so·ṇa·kū·ṭa·ma·hā·li·jā·li·nī
Soṇakūṭamahālijālinī;
(Pāli only)
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सीहपोट्ठपादसुभोsī·ha·poṭ·ṭha·pā·da·su·bho केवट्टो,ke·vaṭ·ṭo
Sīhapoṭṭhapādasubho kevaṭṭo,
(Pāli only)
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279
लोहिच्चतेविज्जाlo·hic·ca·te·vij·jā तेरसाति।te·ra·sā·ti
Lohiccatevijjā terasāti.
(Pāli only)
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सीलक्खन्धवग्गपाळिsī·lak·khan·dha·vag·ga·pā·ḷi निट्ठिता।niṭ·ṭhi·tā
Sīlakkhandhavaggapāḷi niṭṭhitā.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.