SN IV 45.4 The Chariot of Dhamma

SN IV 45.4 The Chariot of Dhamma

 

Jāṇussoṇibrāhmaṇa Sutta #

 

 

In Sāvatthi.

At that time, the venerable Ānanda, 

having dressed up in the morning,

took his bowl and robe and went for alms in Sāvatthi.

 

There he saw the Brāhmaṇa Jāṇussoṇi

In an all-white chariot 

harnessed to white mares, 

leaving Sāvatthi. 

 

Even its yokes and decorations were white;

a white carriage,

white accessories,

white reins,

white driver’s stick,

white canopies,

[And he was wearing] 

a white turban,

white clothes,

white sandals,

while being fanned 

by white [feathered] fans.[1]

 

Having seen this, he said:

 

‘This carriage of yours is divine indeed good sir,

A heavenly sight, a heavenly vehicle!’[2]

 

Then, the Venerable Ānanda, 

in the afternoon after his alms round, 

returned to where the Awakened One was staying,

paid loving respects, sat down in front of him,

 

[…And told him what he had seen.]

 

[The Vehicle of Dhamma]

 

‘Bhante, would there be a way to compare 

this Dhamma practice

to a divine vehicle?[3]

 

[Buddha]

‘It is possible Ānanda.

 

‘That is an expression for 

the eight-spoked path of the Awakened Ānanda, 

that is:[4]

 

‘The Divine Vehicle

The Vehicle of Dhamma

The unsurpassed Victory in Battle.’[5]

 

 

Wise understanding Ānanda, 

when developed and practiced continually, has    

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.[6]

 

Wise intention Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

Wise speech Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

Wise behavior Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

Wise living Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

Wise practice Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

 

Wise awareness Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

 

Wise meditation Ānanda, 

when developed and practiced continually,

the elimination of discontent,

the elimination of anger

and the elimination of delusion 

as its final destination.

 

 

In this way it should be known that,

this is an expression for 

this eight-spoked path of the Awakened, that is:

 

‘The Divine Vehicle

The Vehicle of Dhamma

The unsurpassed Victory in Battle.’

 

 

Thus the Awakened One spoke.

 

[Further Verses]

Having said this, 

the Happy One spoke these further verses on the matter:

 

 

“Both qualities of faith and discernment

Always yoked evenly together, with[7]

Conscientiousness as the pole, mind as the rope,

Awareness as its careful driver.[8]

 

The complete body of virtue is the carriage,

Jhāna, its axle; inspiration, the wheels,[9]

Steadiness of mind is the even alignment,

[The whole is] covered and draped in contentment.[10]

 

Good will and harmlessness,

Letting go as a third, are its weaponry,[11]

Forgiveness is the armour and protection,

Headed to freedom from slavery.[12]

 

This Divine Vehicle, unsurpassed,

Arises from within oneself, [13]

[With it] the wise leave behind this world,

Assured of the highest victory.[14]

 


[1] Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati.

[2] brahmaṃ vata, bho, yānaṃ. Brahmayānarūpaṃ vata, bho”ti.

[3] Sakkā nu kho imasmiṃ dhammavinaye brahmayānaṃ paññāpetun

[4] …etaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ

[5] ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’  itipīti.

[6] Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā  hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.

[7] “Yassa saddhā ca paññā ca, Dhammā yuttā sadā dhuraṃ;

[8] Hirī īsā mano yottaṃ, Sati ārakkhasārathi.

[9] Ratho sīlaparikkhāro, jhānakkho cakkavīriyo;

[10] Upekkhā dhurasamādhi, anicchā parivāraṇaṃ.

[11] Abyāpādo avihiṃsā, viveko yassa āvudhaṃ;

[12] Titikkhā  cammasannāho,   yogakkhemāya vattati.

[13] Etadattani sambhūtaṃ,brahmayānaṃ anuttaraṃ;

[14] Niyyanti dhīrā lokamhā, aññadatthu jayaṃ jayan”ti.