Jāṇussoṇibrāhmaṇasutta

Sāvatthinidānaṁ. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati. Tamenaṁ jano disvā evamāha: “brahmaṁ vata, bho, yānaṁ. Brahmayānarūpaṁ vata, bho”ti.

At Sāvatthī. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him. When people saw it they exclaimed, “Wow! That’s a divine vehicle! It’s a vehicle fit for divinity!”

Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. Addasaṁ khvāhaṁ, bhante, jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. Setā sudaṁ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṁ chattaṁ, setaṁ uṇhīsaṁ, setāni vatthāni, setā upāhanā, setāya sudaṁ vālabījaniyā bījīyati. Tamenaṁ jano disvā evamāha: ‘brahmaṁ vata, bho, yānaṁ. Brahmayānarūpaṁ vata, bho’ti. Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti?

“Sir, can you point out a divine vehicle in this teaching and training?”

“Sakkā, ānandā”ti bhagavā avoca: “imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.

“I can, Ānanda,” said the Buddha. “These are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.

When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti. Idamavoca bhagavā.

This is a way to understand how these are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.” That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

Then the Holy One, the Teacher, went on to say:

“Yassa saddhā ca paññā ca, Dhammā yuttā sadā dhuraṁ; Hirī īsā mano yottaṁ, Sati ārakkhasārathi.

“Of which the qualities of faith and wisdom are always yoked to the shaft; conscience its draft-pole, mind its strap, mindfulness its careful driver;

Ratho sīlaparikkhāro, jhānakkho cakkavīriyo; Upekkhā dhurasamādhi, anicchā parivāraṇaṁ.

the chariot equipped with ethics, its axle absorption, energy its wheel; equanimity and immersion its draft-pole, desirelessness its upholstery;

Abyāpādo avihiṁsā, viveko yassa āvudhaṁ; Titikkhā cammasannāho, yogakkhemāya vattati.

of which good will, harmlessness, and seclusion are its weaponry; endurance, its shield and armor: to sanctuary from the yoke it rolls—

Etadattani sambhūtaṁ, brahmayānaṁ anuttaraṁ; Niyyanti dhīrā lokamhā, aññadatthu jayaṁ jayan”ti. Catutthaṁ.

this, originating in oneself, is the supreme divine vehicle. The attentive leave the world in it, sure of winning the victory.”