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Majjhima Nikāya 71 Middle Discourses 71
Tevijjavacchasutta To Vacchagotta on the Three Knowledges
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. On one occasion the Blessed One was living at Vesāli in the Hall with the peaked roof in the Great Wood.At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Now on that occasion the Wanderer Vacchagotta was staying in the Wanderers’ Park with the single White-lotus Mango tree.Now at that time the wanderer Vacchagotta was residing in the Single Lotus monastery for the wanderers.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Then when it was morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Vesāli for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Atha kho bhagavato etadahosi: Then the Blessed One thought:Then it occurred to him,
“atippago kho tāva vesāliyaṁ piṇḍāya carituṁ; ‘It is still too early to wander for alms in Vesāli.“It’s too early to wander for alms in Vesālī.
yannūnāhaṁ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti. Suppose I went to the Wanderer Vacchagotta in the Wanderers’ Park with the single White-lotus Mango tree?’Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?”
Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Then the Blessed One went to the Wanderer Vacchagotta in the Wanderers’ Park with the single White-lotus Mango tree.So that’s what he did.
Addasā kho vacchagotto paribbājako bhagavantaṁ dūratova āgacchantaṁ. The Wanderer Vacchagotta saw the Blessed One coming in the distance.Vacchagotta saw the Buddha coming off in the distance,
Disvāna bhagavantaṁ etadavoca: Seeing him, he said to him:and said to him,
“Etu kho, bhante, bhagavā. “Let the Blessed One come, venerable sir.“Let the Blessed One come, sir!
Svāgataṁ, bhante, bhagavato. Welcome to the Blessed One, venerable sir.Welcome to the Blessed One, sir!
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It is long, venerable sir, since the Blessed One made an occasion to come here.It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā idamāsanaṁ paññattan”ti. Let the Blessed One be seated, venerable sir; this seat is ready.”Please, sir, sit down, here, a seat is ready.”
Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat made ready.The Buddha sat down on the seat spread out,
Vacchagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. And Vacchagotta the Wanderer took another, lower, seat and sat down at one side.while Vacchagotta took a low seat and sat to one side.
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: When he had done so, Vacchagotta the Wanderer said to the Blessed One:Then Vacchagotta said to the Buddha:
“sutaṁ metaṁ, bhante: “I have heard this, venerable sir:“Sir, I have heard this:
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, ‘the recluse Gotama is omniscient and all-seeing, he claims to have complete knowledge and vision thus:‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. “whether I am walking or standing or asleep or awake, my knowledge and vision are continuously and unceasingly maintained.”’“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? Venerable sir, when they who say that say: ‘the recluse Gotama is omniscient and all-seeing, he claims to have complete knowledge and vision thus: “whether I am walking or standing or asleep or awake, my knowledge and vision are continuously and unceasingly maintained” ’ — do they, venerable sir, say what the Blessed One says, without misrepresenting the Blessed One with what is not so, do they express a dhamma in accordance with the Dhamma, and does no legitimate deduction from their assertion give ground for censure?”I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti. “Vaccha, those who say thus: ‘the recluse Gotama is omniscient and all-seeing, he claims to have complete knowledge and vision thus: “whether I am walking or standing or asleep or awake, my knowledge and vision are continuously and unceasingly maintained” ’ — they do not say what I say, and they misrepresent me with what is not true and not so.”“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
“Kathaṁ byākaramānā pana mayaṁ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti? “Venerable sir, how then should we answer so as to say what the Blessed One says, without misrepresenting the Blessed One with what is not so, and express a dhamma in accordance with the Dhamma, so that no legitimate deduction from our assertion would give ground for censure?”“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”
“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya. “Vaccha, if you answer thus: ‘the recluse Gotama has the three true knowledges’[^1] — you would be saying what I say, without misrepresenting me with what is not so, you would express a dhamma in accordance with the Dhamma, and no legitimate deduction from your assertion would give ground for censure.“‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.
Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, For, Vaccha, as far as I want, I recollect my manifold past lives,For, Vaccha, whenever I want, I recollect my many kinds of past lives.
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. that is, one birth, two births … thus with their aspects and particulars I recollect my manifold past lives.That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi. And, Vaccha, as far as I want, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate … I understand how beings pass on according to their actions.And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds.
Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. And, Vaccha, by realizing for myself with direct knowledge, I here and now enter upon and abide in the deliverance of mind and the deliverance by wisdom that are taintless with the exhaustion of the taints.And I have realized the undefiled freedom of heart and freedom by wisdom. I live having realized it with my own insight in this very life due to the ending of defilements.
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti. If you answer thus: ‘the recluse Gotama has the three true knowledges’ — you would be saying what I say, without misrepresenting me with what is not so, you would express a dhamma in accordance with the Dhamma, and no legitimate deduction from your assertion would give ground for censure.”‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.”
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca: When this was said, the Wanderer Vacchagotta said to the Blessed One:When he said this, the wanderer Vacchagotta said to the Buddha,
“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti? “Master Gotama, is there any householder who, without abandoning the fetter of householdership, makes an end of suffering on the dissolution of the body?”“Worthy Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?”
“Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti. “There is no householder, Vaccha, who, without abandoning the fetter of householdership, makes an end of suffering on the dissolution of the body.”“No, Vaccha.”
“Atthi pana, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpago”ti? “But, Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body passes on to heaven?”“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti. “Not just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the householders who, without abandoning the fetter of householdership, on the dissolution of the body pass on to heaven.”“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.”
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti? “Master Gotama, is there any Ājīvaka ascetic[^2] who on the dissolution of the body makes an end of suffering?”“Worthy Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?”
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti. “There is no Ājīvaka ascetic, Vaccha, who on the dissolution of the body makes an end of suffering.”“No, Vaccha.”
“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti? “But, Master Gotama, is there any Ājīvaka ascetic who on the dissolution of the body passes on to heaven?”“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?”
“Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; “Ninety-one aeons back, Vaccha, as far as I recollect, I know of no Ājīvaka ascetic who passed on to heaven on the dissolution of the body, except for one,“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one;
sopāsi kammavādī kiriyavādī”ti. and he too was a teacher of the doctrine of action and the doctrine of doing.”and he taught the efficacy of deeds and action.”
“Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti? “That being so, Master Gotama, this other sectarians’ basis is empty,“In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.”
“Evaṁ, vaccha, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti. even of a chance of passing on to heaven!”“Yes, Vaccha, that sectarian fold is empty even of the chance to go to heaven.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti. The Wanderer Vacchagotta was satisfied and delighted in the Blessed One’s words.Satisfied, the wanderer Vacchagotta approved what the Buddha said.
Tevijjavacchasuttaṁ niṭṭhitaṁ paṭhamaṁ.