Tevigga-Suttanta: On Knowledge of the Vedas
INTRODUCTION
TO
THE TEVIGGA SUTTA.
THIS is the twelfth and last Sutta in the first division of the Dîgha Nikâya, which is called the Sîlakkhandha Vaggo, because the whole of its twelve Dialogues deal, from one point of view or another, with Sîla, or Right Conduct.
There is another Sutta sometimes called by the same name, No. 21 in the Middle Fifty of the Magghima Nikâya: but it has nothing, except the name, in common with the present. It is called Tevigga Sutta merely because Gotama is there described by the complimentary title of Tevigga, 'Wise in the Vedas;' and its full name is the Tevigga-vakkhagotta-sutta[1].
I have made the present translation from a text constituted from three MSS.,--my own MS. of the Dîgha Nikâya, referred to as D; the Turnour MS. of the same in the Indian Office, referred to as T; both in Sinhalese characters: and the Phayre MS. in the same place, in Burmese characters, referred to as P.
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In this book we have Right Conduct used as a sort of argumentum ad hominem for the conversion of two earnest young Brâhmans.
They ask which is the true path to a state of union (in the next birth) with God. After arguing, in a kind of Socratic dialogue, that on their own showing, on the
We may draw, from the above, two conclusions. Firstly, that the use of a word in Sanskrit authors is but very little guide to the meaning of the corresponding word in the Pâli Buddhist scriptures whenever the word has reference to an idea of a religious character.
And, secondly, that very little reliance can be placed, without careful investigation, on a resemblance--however close at first sight-between a passage in the Pâli Pitakas and a passage in the New Testament.
It is true that many passages in these two literatures can be easily shown to have a similar tendency. But when some writers on the basis of such similarities proceed to argue that there must have been some historical connection between the two, and that the New Testament, as the later, must be the borrower, I venture to think that they are wrong. There does not seem to me to be the slightest evidence of any historical connection between them; and whenever the resemblance is a real one--and it often turns out to be really least when it first seems to be greatest, and really greatest when it first seems least--it is due, not to any borrowing on the one side or on the other, but solely to the similarity of the conditions under which the two movements grew.
This does not of course apply to the later literature of the two religions; and it ought not to detract from the very great value and interest of the parallels which may be adduced from the earlier books. If we wish to understand what it was that gave such life and force to the stupendous movement which is called Buddhism, we
'Very well, my friend!' said the young Brâhman Bhâradvâga, in assent, to the young Brâhman Vâsettha.
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8. Then the young Brâhman Vâsettha and the young Brâhman Bhâradvâga went on to the place where the Blessed One was.
'Bhâradvâga said thus:
'"This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ--I mean that which has been announced by the Brâhman Târukkha."
'Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.'
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9. 'So you say, Vâsettha, that you said thus:
'"This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ--I mean that which has been announced by the Brâhman Pokkarasâti."
'While Bhâradvâga said thus:
'"This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmâ--I mean that which has been announced by the Brâhman Târukkha."
16. 'Now what think you, Vâsettha? Can the Brâhmans versed in the Three Vedas--like other, ordinary, folk--see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?'
'Certainly, Gotama, they [can][1].'
17. 'Now what think you, Vâsettha? The Brâhmans versed in the Three Vedas, who can very well--like other, ordinary, folk--see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set--are those Brâhmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: "This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon?"'
'Certainly not, Gotama!'
18. 'So you say, Vâsettha, that the Brâhmans [are not able to point out the way to union with that
'Just, Vâsettha, as if a man should say, "How I long for, how I love the most beautiful woman in this land!"
'And people should ask him, "Well! good friend! this most beautiful woman in the land whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brâhman woman, or of the trader class, or a Sûdra?"
'But when so asked he should answer "No."
'And when people should ask him, "Well! good
'But when so asked he should answer "No."
'And then people should say to him, "So then, good friend, whom you know not, neither have seen, her do you love and long for?"
'And then when so asked he should answer "Yes."'
'Now what think you, Vâsettha? Would it not turn out, that being so, that the talk of that man was foolish talk?'
'In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!'
20. 'And just even so, Vâsettha, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ]. And you further say that even the Rishis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmâ is. Yet these Brâhmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vâsettha? Does it not follow that, this being so, the talk of the Brâhmans, versed though they be in the Three Vedas, is foolish talk?'
'In sooth, Gotama, that being so, it follows that
21. 'Just, Vâsettha, as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should say to him, "Well, good friend, this mansion, to mount up into which you are making this staircase, do you know whether it is in the east, or in the south, or in the west, or in the north? whether it is high or low or of medium size?'
'And when so asked he should answer "No."'
'And people should say to him, "But then, good friend, you are making a staircase to mount up into something--taking it for a mansion--which, all the while, you know not, neither have seen!"
'And when so asked he should answer "Yes."'
'Now what think you, Vâsettha? Would it not turn out, that being so, that the talk of that man was foolish talk?'
'In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!'
22. 'And just even so, Vâsettha, though you say that the Brâhmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmâ]. And you further say that even the Rishis of old, [whose
37. 'Then you say, too, Vâsettha, that the Brâhmans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahmâ is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahmâ?'
'Certainly not, Gotama!'
38. 'Very good, Vâsettha. That these Brâhmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled,
40. When he had thus spoken, the young Brâhman Vâsettha said to the Blessed One:
'It has been told me, Gotama, that the Samana Gotama knows the way to the state of union with Brahmâ.
41. 'What do you think, Vâsettha, is not Manasâkata near to this spot, not distant from this spot?'
'Just so, Gotama. Manasâkata is near to, is not far from here.'
42. 'Now what think you, Vâsettha, suppose there were a man born in Manasâkata, and people should
44. When he had thus spoken, Vâsettha the young Brâhman said to the Blessed One:
'So has it been told me, Gotama, even that the Samana Gotama knows the way to a state of union with Brahmâ. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brâhman race!'
45. 'Listen then, Vâsettha, and give ear attentively, and I will speak!'
'So be it, Lord!' said the young Brâhman Vâsettha, in assent, to the Blessed One.
46. Then the Blessed One spake, and said:
Know, Vâsettha, that[1] (from time to time) a
48. 'Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.
49. 'When he has thus become a recluse he passes a life self-restrained according to the rules of the Pâtimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy[1]!'
THE SHORT PARAGRAPHS ON CONDUCT.
THE KÛLA SÎLAM[1].
1. 'Now wherein, Vâsettha, is his conduct good?'
'Herein, O Vâsettha, that putting away the murder of that which lives, he abstains from destroying life. The cudgel and the sword he lays aside; and, full of modesty and pity, he is compassionate and kind to all creatures that have life!
'This is the kind of goodness that he has.
2. 'Putting away the theft of that which is not his, he abstains from taking anything not given. He takes only what is given, therewith is he content, and he passes his life in honesty and in purity of heart!
'This, too, is the kind of goodness that he has.
3. 'Putting away inchastity, he lives a life of chastity and purity, averse to the low habit of sexual intercourse.
'This, too, (&c., see � II, 2.)[2]
End of the Short Paragraphs on Conduct.
1. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue addicted to injuring plants or vegetables: that is to say, the germs arising from roots, the germs arising from trunks of trees, the germs arising from joints, the germs arising from buds, or the germs arising, from seeds. He, on the other hand, refrains from injuring such plants or animals. 'This, too, (&c., see � II, 2) 2. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue addicted to storing up property: that is to say, meat, drink, clothes, equipages, beds, perfumes, and grain. He, on the other hand, refrains from storing up such property. 'This, too, (&c., see � II, 2.) 3. 'Or whereas some Samana-Brahmans, who live on the food provided by the faithful, continue addicted to witnessing public spectacles: that is to say, dancing, singing, concerts, theatrical representations, recitations, instrumental music, funeral ceremonies, drummings, balls, gymnastics, tumblings, feasts in honour of the dead, combats between elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails, cudgel playing, boxing, wrestling, fencing, musters, marching, and reviews of troops. He, on the other hand, refrains from such public spectacles.
'This, too, (&c., see � II, 2) 9. 'Or whereas some Samana-Brahmans, who live on the food provided by the faithful, continue addicted to performing the servile duties of a go-between: that is to say, between kings, ministers of state, soldiers, Brahmans, people of property, or young men, who say, "Come here!" "Go there!" "Take this to such a place!" "Bring that here!" But he refrains from such servile duties of a messenger. 'This, too, (&c., see � II, 2) 10. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue addicted to hypocrisy: that is to say, they speak much; they make high professions; they disparage others; and they are continually thirsting after gain. But he refrains from such hypocritical craft. 'This, too, (&c., see � II, 2.)' ------------------------ End of the Middle Paragraphs on Conduct. 1. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying practices as these: that is to say, by divination from marks on the body; by auguries; by the interpretation of prognostics, of dreams, and of omens, good or bad; by divinations from the manner in which cloth and other such things have been bitten by rats; by sacrifices to the god of fire, offerings of Dabba grass, offerings with a ladle, offerings of husks, of bran, of rice, of clarified butter, of oil, and of liquids ejected from the mouth; and by bloody sacrifices; by teaching spells for preserving the body, for determining lucky sites, for protecting fields, for luck in war, against ghosts and goblins, to secure good harvests, to cure snake bites, to serve as antidotes for poison, and to cure bites of scorpions or rats; by divination, by the flight of hawks, or by the croaking of ravens; by guessing at length of life; by teaching spells to ward off wounds; and by pretended knowledge of the language of beasts.-- 'He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. 'This, too, (&c., see � II, 2.) 2. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying 'He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. 'This, too, (&c., see � II, 2.) 4. 'Or whereas some Samana-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting-- '"There will be an eclipse of the moon." "There will be an eclipse of the sun." "There will be an eclipse of a planet." "The sun and the moon will be in conjunction." "The sun and the moon will be in
'He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. 'This, too, (&c., see � II, 2.) 5. 'Or whereas some Samana-Brâhmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting-- '"There will be an abundant rainfall." "There will be a deficient rainfall." "There will be an abundant harvest." "There will be famine." "There will be tranquillity." "There will be disturbances." "The season will be sickly." "The season will be healthy." End of the Long Paragraphs on Conduct. 9. When he had thus spoken, the young Brahmans Vâsettha and Bhâradvâga addressed the Blessed One, and said: 'Most excellent, Lord, are the words of thy mouth, most excellent! just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms;--just even so, Lord, has the truth been made known to us, in many a figure, by the Blessed One. And we, even we, betake ourselves, Lord, to the Blessed One as our refuge, to the Truth, and to the Brotherhood. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures!' ======================== End of the Tevigga Suttanta.THE MAGGHIMA SÎLAM.
THE MAHÂ SÎLAM.
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