Linked Discourses
1. The Chapter on Ignorance

Regarding the Brahmin Jānussoṇi

Saṁyutta Nikāya
1. Avijjāvagga
Jāṇussoṇibrāhmaṇasutta
Linked Discourses
1. The Chapter on Ignorance
Regarding the Brahmin Jānussoṇi
Saṁyutta Nikāya
1. Avijjāvagga
Jāṇussoṇibrāhmaṇasutta
Regarding the Brahmin Jānussoṇi

Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Buddha whether there is a similarly divine vehicle in Buddhism. The Buddha responds by drawing a detailed set of analogies between the eightfold path and a chariot.

Ruta suttaSN 45.4Sutta Piṭaka › Saṃyutta Nikāya › 5. Mahāvaggasaṁyutta › 45. Maggasaṁyutta › 1. Avijjāvagga › Jāṇussoṇibrāhmaṇasutta
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Vista:

At Sāvatthī.

Sāvatthinidānaṁ.

At Sāvatthī.
Sāvatthinidānaṁ.

At Sāvatthī.Sāvatthinidānaṁ.

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.*For Jānussoṇi, see SN 12.47:1.2 and note. | A chariot drawn by mares was the preferred vehicle of Jānussoṇi (MN 99:30.1, MN 27:2.1), as well as the brahmin student Ambaṭṭha DN 3:1.6.1. Chāndogya Upaniṣad 4.2.1 depicts Jānaśruti’s wealth as including cows, gold, and a chariot drawn by mules.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.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. *vaḷavābhirathena → vaḷabhīrathena (bj)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.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares.*For Jānussoṇi, see SN 12.47:1.2 and note. | A chariot drawn by mares was the preferred vehicle of Jānussoṇi (MN 99:30.1, MN 27:2.1), as well as the brahmin student Ambaṭṭha DN 3:1.6.1. Chāndogya Upaniṣad 4.2.1 depicts Jānaśruti’s wealth as including cows, gold, and a chariot drawn by mules.
Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. *vaḷavābhirathena → vaḷabhīrathena (bj)
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.
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.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares.*For Jānussoṇi, see SN 12.47:1.2 and note. | A chariot drawn by mares was the preferred vehicle of Jānussoṇi (MN 99:30.1, MN 27:2.1), as well as the brahmin student Ambaṭṭha DN 3:1.6.1. Chāndogya Upaniṣad 4.2.1 depicts Jānaśruti’s wealth as including cows, gold, and a chariot drawn by mules.Addasā kho āyasmā ānando jāṇussoṇiṁ brāhmaṇaṁ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṁ. *vaḷavābhirathena → vaḷabhīrathena (bj)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.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.

When people saw it they exclaimed,“Wow! That’s a divine vehicle!It’s a vehicle fit for divinity!”

Tamenaṁ jano disvā evamāha: “brahmaṁ vata, bho, yānaṁ. Brahmayānarūpaṁ vata, bho”ti.

When people saw it they exclaimed,
Tamenaṁ jano disvā evamāha:
“Wow! That’s a divine vehicle!
“brahmaṁ vata, bho, yānaṁ.
It’s a vehicle fit for divinity!”
Brahmayānarūpaṁ vata, bho”ti.

When people saw it they exclaimed,Tamenaṁ jano disvā evamāha: “Wow! That’s a divine vehicle!“brahmaṁ vata, bho, yānaṁ. It’s a vehicle fit for divinity!”Brahmayānarūpaṁ vata, bho”ti.

Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, 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?”

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?

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,
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.
“Sir, can you point out a divine vehicle in this teaching and training?”
Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti?

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,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. “Sir, can you point out a divine vehicle in this teaching and training?”Sakkā nu kho, bhante, imasmiṁ dhammavinaye brahmayānaṁ paññāpetun”ti?

“I can, Ānanda,” said the Buddha.

“Sakkā, ānandā”ti bhagavā avoca:

“I can, Ānanda,” said the Buddha.
“Sakkā, ānandā”ti bhagavā avoca:

“I can, Ānanda,” said the Buddha.“Sakkā, ānandā”ti bhagavā avoca:

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

“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.

“These are all terms for the noble eightfold path:
“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:
‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.

“These are all terms for the noble eightfold path:“imasseva kho etaṁ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.

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 mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario …right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

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.
Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.
When right purpose …
Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
right speech …
Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti.
right action …
Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right livelihood …
Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right effort …
Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.
right mindfulness …
Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti.
right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.
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.Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. When right purpose …Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. right speech …Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. right action …Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. right livelihood …Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. right effort …Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti. right mindfulness …Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa …pe… mohavinayapariyosānā hoti. right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa …pe… mohavinayapariyosāno hoti.

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’.”

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

This is a way to understand how these are all terms for the noble eightfold path:
Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ:
‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.

This is a way to understand how these are all terms for the noble eightfold path:Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā imassevetaṁ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṁ: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.

That is what the Buddha said.

Idamavoca bhagavā.

That is what the Buddha said.
Idamavoca bhagavā.

That is what the Buddha said.Idamavoca bhagavā.

Then the Holy One, the Teacher, went on to say:*Verses connecting parts of the Dhamma to a chariot are also found at SN 1.46 and SN 41.5.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

Then the Holy One, the Teacher, went on to say:*Verses connecting parts of the Dhamma to a chariot are also found at SN 1.46 and SN 41.5.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

Then the Holy One, the Teacher, went on to say:*Verses connecting parts of the Dhamma to a chariot are also found at SN 1.46 and SN 41.5.Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“Of which the qualities of faith and wisdom*The yassa (“of which …”) with which the verses open is not answered until etad (“this”) in the final verse. This creates a suspension over the entire text, like an unresolved note in a chord sequence. The suspense is further heightened by the absence of active verbs, drawing out the moment when movement finally starts; and it is literal movement, as the chariot “rolls” right into the resolution of “this” in the final verse. Only then is the true nature of the “divine vehicle” revealed. Such elaborate literary conceits, rare in the Suttas, are common in the Vedas. It is employed here to evoke the sophistication of Vedic verse, paralleling the luxury of the chariot. While I normally do not attempt to mimic Pali syntax so literally, here I feel the poetic effect is dramatic enough that it’s worth trying.are always yoked to the shaft;conscience its draft-pole, mind its strap,*It is not easy to differentiate the dhura (“shaft”) from the īsā (“draft-pole”). The īsā is like the tusks of an elephant (MN 61.7.1, Ud 6.4:24.2), a forepart that might collide (SN 11.6:2.2), and which a colt might shake off (AN 8.14:12.4). Certain ancient images, such as the Indus Valley Daimabad toy chariot, clearly show a second part, a thicker “shaft” with a cylindrical end into which the draft-pole was fitted, which is perhaps the load-bearing dhura.mindfulness its careful driver;

“Yassa saddhā ca paññā ca, Dhammā yuttā sadā dhuraṁ; *sadā dhuraṁ → saddhā dhuraṁ (sya-all)Hirī īsā mano yottaṁ, Sati ārakkhasārathi.

“Of which the qualities of faith and wisdom*The yassa (“of which …”) with which the verses open is not answered until etad (“this”) in the final verse. This creates a suspension over the entire text, like an unresolved note in a chord sequence. The suspense is further heightened by the absence of active verbs, drawing out the moment when movement finally starts; and it is literal movement, as the chariot “rolls” right into the resolution of “this” in the final verse. Only then is the true nature of the “divine vehicle” revealed. Such elaborate literary conceits, rare in the Suttas, are common in the Vedas. It is employed here to evoke the sophistication of Vedic verse, paralleling the luxury of the chariot. While I normally do not attempt to mimic Pali syntax so literally, here I feel the poetic effect is dramatic enough that it’s worth trying.
“Yassa saddhā ca paññā ca,
are always yoked to the shaft;
Dhammā yuttā sadā dhuraṁ; *sadā dhuraṁ → saddhā dhuraṁ (sya-all)
conscience its draft-pole, mind its strap,*It is not easy to differentiate the dhura (“shaft”) from the īsā (“draft-pole”). The īsā is like the tusks of an elephant (MN 61.7.1, Ud 6.4:24.2), a forepart that might collide (SN 11.6:2.2), and which a colt might shake off (AN 8.14:12.4). Certain ancient images, such as the Indus Valley Daimabad toy chariot, clearly show a second part, a thicker “shaft” with a cylindrical end into which the draft-pole was fitted, which is perhaps the load-bearing dhura.
Hirī īsā mano yottaṁ,
mindfulness its careful driver;
Sati ārakkhasārathi.

“Of which the qualities of faith and wisdom*The yassa (“of which …”) with which the verses open is not answered until etad (“this”) in the final verse. This creates a suspension over the entire text, like an unresolved note in a chord sequence. The suspense is further heightened by the absence of active verbs, drawing out the moment when movement finally starts; and it is literal movement, as the chariot “rolls” right into the resolution of “this” in the final verse. Only then is the true nature of the “divine vehicle” revealed. Such elaborate literary conceits, rare in the Suttas, are common in the Vedas. It is employed here to evoke the sophistication of Vedic verse, paralleling the luxury of the chariot. While I normally do not attempt to mimic Pali syntax so literally, here I feel the poetic effect is dramatic enough that it’s worth trying.“Yassa saddhā ca paññā ca, are always yoked to the shaft;Dhammā yuttā sadā dhuraṁ; *sadā dhuraṁ → saddhā dhuraṁ (sya-all)conscience its draft-pole, mind its strap,*It is not easy to differentiate the dhura (“shaft”) from the īsā (“draft-pole”). The īsā is like the tusks of an elephant (MN 61.7.1, Ud 6.4:24.2), a forepart that might collide (SN 11.6:2.2), and which a colt might shake off (AN 8.14:12.4). Certain ancient images, such as the Indus Valley Daimabad toy chariot, clearly show a second part, a thicker “shaft” with a cylindrical end into which the draft-pole was fitted, which is perhaps the load-bearing dhura.Hirī īsā mano yottaṁ, mindfulness its careful driver;Sati ārakkhasārathi.

the chariot equipped with ethics,*Here at the start of the second verse is a partial resolution as the subject, left implicit in the first verse, is revealed.its axle absorption, energy its wheel;equanimity and immersion its draft-pole,*The Chinese parallel at SA 769 is helpful: 捨三昧為轅.desirelessness its upholstery;*Elaborate “upholstery” is described at DN 17:2.5.7.

Ratho sīlaparikkhāro, jhānakkho cakkavīriyo; Upekkhā dhurasamādhi, *Upekkhā → upekhā (bj)anicchā parivāraṇaṁ.

the chariot equipped with ethics,*Here at the start of the second verse is a partial resolution as the subject, left implicit in the first verse, is revealed.
Ratho sīlaparikkhāro,
its axle absorption, energy its wheel;
jhānakkho cakkavīriyo;
equanimity and immersion its draft-pole,*The Chinese parallel at SA 769 is helpful: 捨三昧為轅.
Upekkhā dhurasamādhi, *Upekkhā → upekhā (bj)
desirelessness its upholstery;*Elaborate “upholstery” is described at DN 17:2.5.7.
anicchā parivāraṇaṁ.

the chariot equipped with ethics,*Here at the start of the second verse is a partial resolution as the subject, left implicit in the first verse, is revealed.Ratho sīlaparikkhāro, its axle absorption, energy its wheel;jhānakkho cakkavīriyo; equanimity and immersion its draft-pole,*The Chinese parallel at SA 769 is helpful: 捨三昧為轅.Upekkhā dhurasamādhi, *Upekkhā → upekhā (bj)desirelessness its upholstery;*Elaborate “upholstery” is described at DN 17:2.5.7.anicchā parivāraṇaṁ.

of which good will, harmlessness,and seclusion are its weaponry;endurance, its shield and armor:*As the soma “endures” the blows of the pressing stone (Rig Veda 2.13.3).to sanctuary from the yoke it rolls—

Abyāpādo avihiṁsā, *Abyāpādo → avyāpādo (bj)viveko yassa āvudhaṁ; Titikkhā cammasannāho, *cammasannāho → vammasannāho (bj); dhammasannāho (sya-all, pts1ed)yogakkhemāya vattati.

of which good will, harmlessness,
Abyāpādo avihiṁsā, *Abyāpādo → avyāpādo (bj)
and seclusion are its weaponry;
viveko yassa āvudhaṁ;
endurance, its shield and armor:*As the soma “endures” the blows of the pressing stone (Rig Veda 2.13.3).
Titikkhā cammasannāho, *cammasannāho → vammasannāho (bj); dhammasannāho (sya-all, pts1ed)
to sanctuary from the yoke it rolls—
yogakkhemāya vattati.

of which good will, harmlessness,Abyāpādo avihiṁsā, *Abyāpādo → avyāpādo (bj)and seclusion are its weaponry;viveko yassa āvudhaṁ; endurance, its shield and armor:*As the soma “endures” the blows of the pressing stone (Rig Veda 2.13.3).Titikkhā cammasannāho, *cammasannāho → vammasannāho (bj); dhammasannāho (sya-all, pts1ed)to sanctuary from the yoke it rolls—yogakkhemāya vattati.

this, originating in oneself,*The text plays with Vedic expressions, but the intent is purely Buddhist—the path rolls onwards due to one’s own practice.is the supreme divine vehicle.The attentive leave the world in it,sure of winning the victory.”

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

this, originating in oneself,*The text plays with Vedic expressions, but the intent is purely Buddhist—the path rolls onwards due to one’s own practice.
Etadattani sambhūtaṁ,
is the supreme divine vehicle.
brahmayānaṁ anuttaraṁ;
The attentive leave the world in it,
Niyyanti dhīrā lokamhā,
sure of winning the victory.”
aññadatthu jayaṁ jayan”ti.

this, originating in oneself,*The text plays with Vedic expressions, but the intent is purely Buddhist—the path rolls onwards due to one’s own practice.Etadattani sambhūtaṁ, is the supreme divine vehicle.brahmayānaṁ anuttaraṁ; The attentive leave the world in it,Niyyanti dhīrā lokamhā, sure of winning the victory.”aññadatthu jayaṁ jayan”ti.

Catutthaṁ.

Catutthaṁ.

Catutthaṁ.