Dighanikaya 13: 13. Tevijjasuttavaṇṇanā

"Thus have I heard… among the Kosalans": this is the Tevijja Sutta. Therein, this is the exposition of the obscure words. "Manasākaṭa" is the name of that village. "To the north of Manasākaṭa" means on the northern side, not far from Manasākaṭa. "In the mango grove" means in a young mango grove. That locality was indeed delightful: below, sand like a silver sheet was strewn; above, the mango grove had dense branches and foliage like a jeweled canopy. He was dwelling in that mango grove which was suitable for Buddhas and possessed the bliss of seclusion—this is the meaning.

"Well-known, well-known" means renowned in various places on account of their fortune in birth, conduct, and so forth. "Caṅkī" and so forth are their names. Therein, Caṅkī lived in Opāsāda. Tārukkha lived in Icchānaṅgala. Pokkharasāti lived in Ukkaṭṭhā. Jāṇusoṇi lived in Sāvatthī. Todeyya lived in Tudigāma. "And others" means many other people. Having come from their own respective dwelling places, they resided there for the purpose of reciting the mantras. It is said that on account of the delightfulness of Manasākaṭa, those brahmins had houses built there on the bank of the river, had them enclosed, barred entry to many others, and went to dwell there from time to time.

"Of Vāseṭṭha and Bhāradvāja" means of Vāseṭṭha, the resident pupil of Pokkharasāti, and of Bhāradvāja, the resident pupil of Tārukkha. These two, it is said, were endowed with noble birth and were masters of the three Vedas. "A walk on foot" means walking on foot in order to dispel fatigue caused by sitting for too long. They, it is said, having recited the mantras throughout the day, arose in the evening, had the bathing requisites, perfumes, garlands, oils, and washed garments fetched, and, wishing to bathe, surrounded by their own retinues, went to the riverbank and walked back and forth on the sandbank resembling a silver sheet. While one was walking, the other followed, and again the other followed the other. Therefore it is said: "while walking back and forth, strolling about." "Concerning the path and non-path" means regarding the path and what is not the path. Fulfilling which practice, by which path is it possible to go happily to the Brahma-world?—in this way they initiated a discussion concerning the path and non-path: this is the meaning. "Direct path" is a synonym for a straight path; or, they come, arrive straight by it, hence it is a direct path. "Leading out": it leads out, hence it is "leading out"; going, it goes: this is the meaning.

"For one who does so to companionship with Brahmā" means for one who makes, practices that path, it goes to companionship, to appearing in one place, with Brahmā: this is the meaning. "This which" means that which is this. "Proclaimed" means spoken, explained. "By the brahmin Pokkharasāti": he refers to his own teacher. Thus Vāseṭṭha wandered about praising and upholding his own teacher's doctrine. Bhāradvāja also did so for his own. Therefore it is said: "Vāseṭṭha was indeed not able," and so on.

Then Vāseṭṭha, having thought, 'The discussion of both of us is indeed inconclusive, and in this world there is no one who is skilled in the path like the master Gotama, and the master Gotama dwells not far away; like a merchant seated holding a balance, he will cut off our doubt,' informed Bhāradvāja of that matter, and both went and reported their discussion to the Blessed One. Therefore it is said: "Then Vāseṭṭha… this which has been proclaimed by the brahmin Tārukkha."

"Herein, Master Gotama" means in this matter of the path and non-path. In the phrase "dispute, contention," and so forth, dispute is that which arose first. Contention is at a later stage. Even both kinds are differing doctrines because of the doctrines of different teachers.

“Then about what, indeed, [is your dispute]?”: “You also stand upholding your own teacher’s doctrine, saying ‘this is the only path’; Bhāradvāja also upholds only his own teacher’s doctrine; not even one of you has any doubt about the one [path he holds]. Such being the case, about what is your dispute?” he asks.

“About the path and the non-path, Master Gotama”: about the path and the non-path, Master Gotama, about the straight path and the non-straight path—this is the meaning. He, indeed, does not say of the path of any single brahmin: “It is not a path.” But he does not concede in that way that the path of another is a straight path just as that of his own teacher is; therefore, explaining that very meaning, he said: “Even though, Master Gotama,” and so on.

“All those”: he speaks with an interchange of gender; “all those” is what is said. “Many”: eight or ten. “Various paths”: roads entering the village coming from nearby villages, rivers, tanks, fields, and so forth, which are of various kinds such as large and small footpaths, cart tracks, and the like.

“‘Do you say that they lead out, Vāseṭṭha?’”: the Blessed One made him give his assent by stating this three times. Why? Because sectarians, having given their assent, disavow it later when refuted. [He did so so that] he would not be able to do so.

“Those very three-Veda [brahmins]”: those three-Veda [brahmins]. The letter “v” is merely an augment in junction. “A string of blind men”: a lineage of blind men; one blind man grasps the tip of a staff held by one with eyes, another blind man grasps that blind man, another grasps him, and so on; fifty or sixty blind men joined in succession in this way are called a string of blind men. “Clinging to one another”: clinging to each other, meaning deprived even of a sighted person who holds the staff. For one rogue, having seen a crowd of blind men, encouraged them, saying, “In such and such a village food and solid food are easily obtained.” When they said, “Well then, master, lead us there; we will give you such and such,” he took the bribe, deviated from the path on the way, circled a large bush, had the front man take hold of the rear man’s armpit, said, “I have some business, go on for a while,” and ran away. Going for a whole day without finding the path, weeping, “Where is our sighted guide? Where is the path?”, not finding the path, they died right there. Referring to them it was said: “clinging to one another.” “Even the first”: even one among the ten ancient brahmins. “Even the middle”: even one among the intermediate teachers and teachers’ teachers. “Even the last”: even one among the present-day three-Veda brahmins. “A matter for laughter”: truly something to be laughed at. “Contemptible”: utterly wretched. That very thing, because of the absence of substance, is empty; and because of being empty, it is hollow. Now, let alone the Brahma-world, which was never seen before by the three-Veda brahmins; in order to show that they are not even competent to teach the path to companionship with the moon and sun, which the three-Veda brahmins do see, he said: “What do you think about this?” and so on.

Therein, “whence the moon and sun arise”: at the time when they rise. “And where they set”: at the time when they set; the meaning is that they see them at the time of rising and at the time of setting. “Pray to”: they pray thus: “Rise, lord moon; rise, lord sun.” “Extol”: they praise them, saying: “The moon is gentle, the moon is circular, the moon is radiant,” and so forth. “With clasped hands”: with raised clasped hands. “Paying homage”: saying “homage, homage!”

“Which they see”: here, “which” is a mere particle. “What then is not?”: here, what then is to be said here? The meaning should be understood as: where Brahmā, it seems, has not been seen face to face by the three-Veda brahmins.

Discourse on the Simile of the Aciravatī River

"Full to the brim" (samatittikā) means completely filled. "Crow-drinkable" (kākapeyyā) means crow-drinkable because a crow standing on any part of the bank can drink it. "Desiring to cross over to the other side" (pāraṃ taritukāmo) means wishing to cross the river and go to the further bank. "Might summon" (avheyyā) means might call out to. "'Come, other bank, to this bank'" (ehi pārāpāraṃ) means: 'Good sir other bank, come to this bank, and then having taken me quickly, you will go; I have urgent business,' is the meaning.

"Those qualities that make one a brahmin" (ye dhammā brāhmaṇakārakā): here, the qualities divided into the five precepts and the ten courses of wholesome action should be known as qualities that make one a brahmin; their opposites make one a non-brahmin. "We invoke Indra" (indamavhāyāma) means: we invoke Indra, we summon [him]. Having thus shown the pointlessness of the brahmins' invocations, the Blessed One—shining like the sun in the midst of the ocean, surrounded by five hundred bhikkhus and seated on the bank of the Aciravatī—adducing yet another river simile, said: "Just as" and so forth.

"Cords of sensual pleasure" (kāmaguṇā): sensual pleasures in the sense of 'to be desired' (kāmayitabba), cords in the sense of 'bondage' (bandhana). For in the passage: "I permit, bhikkhus, a double (diguṇa) robe of unsoiled cloth," the meaning of 'guṇa' is a layer. In: "Time passes, nights flit by, the stages of life (vayoguṇā) leave in succession," the meaning of 'guṇa' is a heap. In: "A hundredfold (sataguṇā) offering is to be expected," the meaning of 'guṇa' is a benefit. And in: "Guts, mesentery (antaguṇa)... one should make many a garland (mālāguṇa)," the meaning of 'guṇa' is a cord or bond. Here too, this very sense is intended. Hence it was said: "'guṇā' in the sense of bondage." "Cognizable by the eye" (cakkhuviññeyyā) means to be seen by eye-consciousness. By this method, the meaning is to be understood also in regard to 'cognizable by the ear' and so forth. "Desirable" (iṭṭhā) means whether sought after or not, they are objects that are desirable; this is the meaning. "Lovely" (kantā) means lovable. "Agreeable" (manāpā) means uplifting to the mind. "Charming" (piyarūpā) means endearing by nature. "Connected with sensual desire" (kāmūpasañhitā) means associated with sensual passion arising by making [them] its object. "Arousing lust" (rajanīyā) means lust-producing, being a cause for the arising of lust; this is the meaning.

"Bound" (gadhitā) means overcome by greed. "Infatuated" (mucchitā) means overcome by excessive craving that has assumed the form of infatuation. "Committed" (ajjhopannā) means entered into, plunged into, having arrived at the fixed conviction that 'this is the core.' "Blind to the danger" (anādīnavadassāvino) means not seeing the danger. "Lacking the discernment of the escape" (anissaraṇapaññā) means lacking the wisdom that comprehends: 'This is the escape from this'; the meaning is that they are devoid of the consumption accompanied by reflection.

In "hindrances" (āvaraṇā) and so on: they are 'hindrances' because they hinder. They are 'obstructions' (nīvaraṇā) because they obstruct. They are 'entanglements' (onāhanā) because they bind down. They are 'enshroudings' (pariyonāhanā) because they wrap all around. The detailed explanation of sensual desire and the rest should be taken from the Visuddhimagga.

"Hindered, obstructed, bound down, enshrouded" (āvutā nivutā onaddhā pariyonaddhā): these terms are spoken with reference to 'hindrances' and the like. "With possessions" (sapariggaho): he asks, 'Is he with possessions through the possession of a wife?' In "He is without possessions, Master Gotama" and so on: he is without possessions through the possession of a wife because of the absence of sensual desire. He is without ill will because of the absence of ill will, having no mind of enmity toward anyone. He is without malevolence because of the absence of sluggishness and drowsiness, by way of malevolence consisting in mental sickness. His mind is unstained by corruptions such as restlessness and worry, being extremely purified in mind, because of the absence of restlessness and worry. He exercises mastery over his mind because of the absence of doubt. And whereas brahmins follow the whims of the mind, acting under the influence of the mind, he is not like that, hence he is 'one who exercises mastery' (vasavattī).

"Here, indeed" (idha kho pana) means here on the path to the Brahma world. "Having run aground" (āsīditvā) means having approached what is not the path, thinking 'this is the path.' "They sink down" (saṃsīdanti) means they enter in like those who have stepped into the mud perceiving it to be 'level ground.' "Having sunk down, they meet with disaster" (saṃsīditvā visāraṃ pāpuṇanti) means: having thus sunk down as if in mud, they meet with disaster, the shattering of limb by limb. "They think they cross drier ground" (sukkhataraṃ maññe taranti) means: deceived by a mirage, perceiving it to be a 'crow-drinkable river,' striving with hands and feet, thinking 'we will cross,' they cross what they imagine to be a drier crossing. Therefore, just as there is the breaking and shattering of hands, feet, and so forth, so they meet with breaking and shattering in the states of deprivation. And in this very life they do not obtain happiness or pleasure. "Therefore this of the brahmins versed in the three Vedas" (tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ) means: therefore this proclamation of the three Vedas, which professes to show the path to companionship with Brahmā, belongs to the brahmins versed in the three Vedas. "A threefold-Vedic desert" (tevijjāiriṇaṃ) means a threefold-Vedic wilderness; for a great wilderness without villages is called an 'iriṇa'. "A threefold-Vedic trackless waste" (tevijjāvivananti) means a waterless wilderness covered with trees whose flowers and fruits are useless. Referring to that place where, having departed from the path, one is not even able to turn back, it is said: "It is also called a threefold-Vedic trackless waste." "A threefold-Vedic ruin" (tevijjābyasanaṃ) means this is like the fivefold ruin of those versed in the three Vedas. For just as there is no happiness for one who has met with the ruin of relatives, disease, wealth, view, or morality, so it shows that there is no happiness for those versed in the three Vedas through relying on the proclamation of the three Vedas.

"Born and raised" (jātasaṃvaḍḍho) means both born and raised [there]; for one who was only born there and raised elsewhere does not have all the village paths clearly before his eyes on every side, which is why he said 'born and raised.' Even one who is born and raised [there], if he departed long ago, does not have them clearly before his eyes on every side. Therefore he said: "having departed only just now" (tāvadeva avasaṭaṃ), meaning departed at that very moment. "Hesitation" (dandhāyitattaṃ) means delay through doubt: 'Is this the path, or is this not the path?' "Stupor" (vitthāyitattaṃ) means taking on a state of rigidity, just as the body of someone who is suddenly questioned about a subtle matter becomes rigid. "Certainly not" (na tveva): by this he shows the unhindered nature of the knowledge of omniscience. For in the case of that man, there might be obstruction to his knowledge through the revolving of Māra and the like. Because of that, he might hesitate or fall into a stupor. But the knowledge of omniscience is unhindered; he indicates that no one can make an obstacle to it.

"May the master Gotama lift up" means may the master Gotama raise up. "The brahmin generation" means the young brahmin; the meaning is: may the master Gotama raise my brahmin son up from the path to states of deprivation and establish him on the path to the Brahmā realm. Then, wishing to show the arising of a Buddha together with the preliminary path, and to teach the path leading to the Brahmā realm beginning with abiding in loving-kindness, the Blessed One said: "Well then, Vāseṭṭha," and so on. In that passage, "Here a Tathāgata..." and so forth have been elaborated in the Sāmaññaphala Sutta. Whatever should be said in passages beginning with "with a mind accompanied by loving-kindness" has all been said in the Visuddhimagga in the explanation of the meditation subjects of the divine abodes. However, the passage beginning with "Just as, Vāseṭṭha, a strong conch-blower..." is new here. There, "strong" means endowed with strength. "A conch-blower" is one who blows a conch. "With little difficulty" means without trouble, without hardship. For a weak conch-blower, even while blowing a conch, is unable to make it known in the four directions with his voice, nor does the sound of his conch pervade everywhere. But that of a strong one is far-reaching; therefore he said "strong" and so forth. In "liberation of mind through loving-kindness," when "loving-kindness" is spoken of here, both access [concentration] and absorption are applicable; but when "liberation of mind" is spoken of, only absorption is applicable. "Whatever action has been done with a limit": that which is done with a limit refers to [action] belonging to the sense sphere. Action that is measureless refers to [action] belonging to the fine-material and immaterial spheres. For, having overcome that limit, having expanded it by way of specified and unspecified pervasion of directions, it has been done, and is therefore called "measureless." "It does not remain there, it does not persist there" means that that sense-sphere action does not lag behind in that fine-material or immaterial action, nor does it remain. What is meant? That sense-sphere action is not able to cling or stand in the midst of that fine-material or immaterial action, nor can it pervade and exhaust that fine-material or immaterial action, take its place, and remain established. Rather, it is the fine-material and immaterial action alone that, like a great flood over a little water, pervades and exhausts the sense-sphere [action], takes its place, and persists. Having obstructed its result, it leads on its own to companionship with Brahmā. "One who abides thus" means one who abides thus in loving-kindness and the rest.

"Here we go to the master Gotama": this is their second going for refuge. For at first, having heard the Vāseṭṭha Sutta in the Middle Fifty, they went for refuge; but having heard this Tevijja Sutta, they went for refuge a second time too. After a few days they went forth, and in the Aggañña Sutta they attained both higher ordination and arahantship. The rest is clear everywhere.

Thus, in the Sumaṅgalavilāsinī, the commentary on the Dīghanikāya,

the explanation of the Tevijja Sutta is finished.

And the explanation of the meaning

of the Division on Morality adorned with thirteen discourses is finished.

The commentary on the Division on Morality is finished.