Namo tassa bhagavato arahato sammāsambuddhassa

3.1.7 Jāṇussoṇibrāhmaṇasuttaṃ

The Maggayāna, the Vehicle of the Path That Is Produced from Within


Jāṇussoṇibrāhmaṇasuttaṃ The Maggayāna, the Vehicle of the Path That Is Produced from Within
Sāvatthinidānaṃ. This was explained at Sāvatthi.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. There the Venerable Ānanda, after having dressed himself in the morning with the upper robe, took his bowl and went to Sāvatthi for alms.
Addasā kho āyasmā ānando jāṇussoṇiṃ
brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ.
 There the Venerable Ānanda saw the Brahmin Jāṇussoṇi leaving Sāvatthi in an all-white chariot drawn by excellent white mares.
Setā sudaṃ assā, yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi. The horses yoked to it were white, with white decorations, white was his carriage, his retinue, his bridles and also his goad stick, all was in white.
Setaṃ chattaṃ, setaṃ uṇhīsaṃ,
setāni vatthāni, setā upāhanā,
setāya sudaṃ vālabījaniyā bījīyati.
 He had a white umbrella, a white turban and also his clothes were all white, he wore white sandals and he was being fanned with an excellent white cowry-made fan.
Tamenaṃ jano disvā evamāha – “brahmaṃ vata, bho, yānaṃ! People who encountered this sight shouted: “What a truly Brahma-like vehicle!
Brahmayānarūpaṃ vata, bh”ti!! It truly has the appearance of the chariot of Brahma!”
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami. Then the Venerable Ānanda having finished his alms round at Sāvatthi, took his meal and on returning from his alms round approached the Bhagavā.
Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Having approached the Bhagavā he greeted him and sat down to one side.
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: Having sat down at one side the Venerable Ānanda addressed the Bhagavā thus:
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. “Today, Bhante, after having dressed myself in the morning with the upper robe, I took my bowl and went to Sāvatthi for alms.
Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ. There I saw the Brahmin Jāṇussoṇi leaving Sāvatthi in an all-white chariot drawn by excellent white mares.
Setā sudaṃ assā, yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi. The horses yoked to it were white, with white decorations, white was his carriage, his retinue, his bridles and also his god stick, all was in white,
Setaṃ chattaṃ, setaṃ uṇhīsaṃ,
setāni vatthāni, setā upāhanā,
setāya sudaṃ vālabījaniyā bījīyati.
 He had a white umbrella, a white turban and also his clothes were all white, he wore white sandals and he was being fanned with an excellent white cowry-made fan.
Tamenaṃ jano disvā evamāha: People who encountered this sight shouted:
‘brahmaṃ vata, bho, yānaṃ!
Brahmayānarūpaṃ vata, bho’ti!!
 ‘What a truly Brahma-like vehicle!
It truly has the appearance of the chariot of Brahma!’
Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetu’’nti? Is it possible, Bhante, to point out a Brahma-like vehicle in this Dhamma and Vinaya?”
‘‘Sakkā, ānandā’’ti
bhagavā avoca:
 “It is possible, Ānanda.”
The Bhagavā replied:
‘‘Imasseva kho etaṃ, ānanda, ariyassa
aṭṭhaṅgikassa maggassa adhivacanaṃ – ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī’’ti.
 “A ‘Brahma-like vehicle’ is nothing but an appellation for the Noble Eightfold Path, likewise ‘Dhamma-vehicle’ and the ‘incomparable victory in battle’.
Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti,
dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.
 Right view, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion.
Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti,
dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 Right thought, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion;
Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti,
dosavinayapariyosāno hoti, mohavinayapariyosānā hoti.
 Right speech, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion;
Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti,
dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 Right action, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion;
Sammāājīvo, ānanda bhāvito bahulīkato rāgavinayapariyosāno hoti,
dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 Right livelihood, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion;
Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti,
dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 Right effort, Ānanda ,when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion;
Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti,
dosavinayapariyosāno hoti, mohavinayapariyosānā hoti.
 Right awareness, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion and
Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti,
dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
 Right concentration, Ānanda, when developed and cultivated terminates in driving away greed, terminates in driving away ill will and terminates in driving away delusion.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ –‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijay itipī”ti. In this way, Ānanda, it could be understood how ‘Brahma-like vehicle’ and likewise ‘Dhamma-vehicle’ and the ‘incomparable victory in battle’ are appellations for the Noble Eightfold Path.”
Idamavoca bhagavā. Thus spoke the Bhagavā.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Having spoken thus the Well-gone One, the Teacher spoke thus:
‘‘Yassa saddhā ca paññā ca,
dhammā yuttā sadā dhuraṃ;
 “Being always yoked to faith,
wisdom and Dhamma,
Hirī īsā mano yottaṃ,
sati ārakkhasārathi.
 With shame as the pole, mind as tie and mindfulness the cautious charioteer.
Ratho sīlaparikkhāro,
jhānakkho cakkavīriyo;
 With sīla being the embellishment of the chariot,
its axle, jhāna and effort its wheel,
Upekkhā dhurasamādhi,
anicchā parivāraṇaṃ.
 With equanimity yoked to concentration and desirelesness its retinue.
Abyāpādo avihiṃsā,
viveko yassa āvudhaṃ;
 Non-hatred, peacefulness
and seclusion are the weapons;
Titikkhā cammasannāho,1
yogakkhemāya vattati.
 Patience the protecting armour –
thus rolling towards security from bondage,
Etadattani sambhūtaṃ,
brahmayānaṃ anuttaraṃ;
 That incomparable Brahma-like vehicle
is produced from within,
Niyyanti dhīrā lokamhā,
aññadatthu jayaṃ jaya”nti.
 Leading the wise away from the world,
truly ever victorious.”
  1. alternate reading: vammasannāho: vamma + sannāho – armour + fastening.1

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Last modified: Wednesday, 24 April 2024, 7:14 AM