Reference Translation by Bhikkhu Sujato (CC0).
Sāvatthinidānaṁ.
At Sāvatthī.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ.
He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares.
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.
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.
Tamenaṁ jano disvā evamāha:
When people saw it they exclaimed,
“brahmaṁ vata, bho, yānaṁ.
“Wow! That’s a divine vehicle!
Brahmayānarūpaṁ vata, bho”ti.
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:
“I can, Ānanda,” said the Buddha.
“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:
“These are all terms for the noble eightfold path:
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.
‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.
Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.
When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion.
Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
When right purpose …
Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti.
right speech …
Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right action …
Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right livelihood …
Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right effort …
Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti.
right mindfulness …
Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
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:
This is a way to understand how these are all terms for the noble eightfold path:
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.
‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”
Idamavoca bhagavā.
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,
“Of which the qualities of faith and wisdom
Dhammā yuttā sadā dhuraṁ;
are always yoked to the shaft;
Hirī īsā mano yottaṁ,
conscience its draft-pole, mind its strap,
Sati ārakkhasārathi.
mindfulness its careful driver;
Ratho sīlaparikkhāro,
the chariot equipped with ethics,
jhānakkho cakkavīriyo;
its axle absorption, energy its wheel;
Upekkhā dhurasamādhi,
equanimity and immersion its draft-pole,
anicchā parivāraṇaṁ.
desirelessness its upholstery;
Abyāpādo avihiṁsā,
of which good will, harmlessness,
viveko yassa āvudhaṁ;
and seclusion are its weaponry;
Titikkhā cammasannāho,
endurance, its shield and armor:
yogakkhemāya vattati.
to sanctuary from the yoke it rolls—
Etadattani sambhūtaṁ,
this, originating in oneself,
brahmayānaṁ anuttaraṁ;
is the supreme divine vehicle.
Niyyanti dhīrā lokamhā,
The attentive leave the world in it,
aññadatthu jayaṁ jayan”ti.
sure of winning the victory.”
Catutthaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
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!”
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,
“Sir, can you point out a divine vehicle in this teaching and training?”
“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’.
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.
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.
Then the Holy One, the Teacher, went on to say:
“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;
the chariot equipped with ethics,
its axle absorption, energy its wheel;
equanimity and immersion its draft-pole,
desirelessness its upholstery;
of which good will, harmlessness,
and seclusion are its weaponry;
endurance, its shield and armor:
to sanctuary from the yoke it rolls—
this, originating in oneself,
is the supreme divine vehicle.
The attentive leave the world in it,
sure of winning the victory.”
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.
Atha kho āyasmā ānando sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“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?
“Sakkā, ānandā”ti bhagavā avoca:
“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.
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.
Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.
Idamavoca bhagavā.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Yassa saddhā ca paññā ca,
Dhammā yuttā sadā dhuraṁ;
Hirī īsā mano yottaṁ,
Sati ārakkhasārathi.
Ratho sīlaparikkhāro,
jhānakkho cakkavīriyo;
Upekkhā dhurasamādhi,
anicchā parivāraṇaṁ.
Abyāpādo avihiṁsā,
viveko yassa āvudhaṁ;
Titikkhā cammasannāho,
yogakkhemāya vattati.
Etadattani sambhūtaṁ,
brahmayānaṁ anuttaraṁ;
Niyyanti dhīrā lokamhā,
aññadatthu jayaṁ jayan”ti.
Catutthaṁ.