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Majjhima NikÄya 73 Middle Discourses 73
MahÄvacchasutta The Longer Discourse With Vacchagotta
Evaį¹ me sutaį¹āThus I heard:So I have heard.
ekaį¹ samayaį¹ bhagavÄ rÄjagahe viharati veįø·uvane kalandakanivÄpe. On one occasion the Blessed One was living at RÄjagaha in the Bamboo Grove, the Squirrelsā Sanctuary.At one time the Buddha was staying near RÄjagaha in the Bamboo Grove, the squirrelsā feeding ground.
Atha kho vacchagotto paribbÄjako yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavatÄ saddhiį¹ sammodi. Then the Wanderer Vacchagotta went to the Blessed One and exchanged greetings with him.Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
SammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho vacchagotto paribbÄjako bhagavantaį¹ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
ādÄ«gharattÄhaį¹ bhotÄ gotamena sahakathÄ«. āI have had conversations with Master Gotama for a long time.āFor a long time I have had discussions with the worthy Gotama.
SÄdhu me bhavaį¹ gotamo saį¹
khittena kusalÄkusalaį¹ desetÅ«āti. It would be good if Master Gotama would show me the profitable and the unprofitable in brief.āPlease teach me in brief what is skillful and what is unskillful.ā
āSaį¹
khittenapi kho te ahaį¹, vaccha, kusalÄkusalaį¹ deseyyaį¹, vitthÄrenapi kho te ahaį¹, vaccha, kusalÄkusalaį¹ deseyyaį¹; āI could show you the profitable and the unprofitable in brief, Vaccha, and I could show you the profitable and the unprofitable in detail;āVaccha, I can teach you what is skillful and what is unskillful in brief or in detail.
api ca te ahaį¹, vaccha, saį¹
khittena kusalÄkusalaį¹ desessÄmi. but I will show you them in brief.Still, let me do so in brief.
Taį¹ suį¹Ähi, sÄdhukaį¹ manasi karohi, bhÄsissÄmÄ«āti. Listen and attend closely to what I shall say.āListen and apply your mind well, I will speak.ā
āEvaį¹, bhoāti kho vacchagotto paribbÄjako bhagavato paccassosi. āYes, sir,ā Vacchagotta the Wanderer replied.āYes, worthy sir,ā Vaccha replied.
BhagavÄ etadavoca: The Blessed One said this:The Buddha said this:
āLobho kho, vaccha, akusalaį¹, alobho kusalaį¹; āGreed, Vaccha, is unprofitable, non-greed is profitable;āGreed is unskillful, contentment is skillful.
doso kho, vaccha, akusalaį¹, adoso kusalaį¹; hate is unprofitable, non-hate is profitable;Hate is unskillful, love is skillful.
moho kho, vaccha, akusalaį¹, amoho kusalaį¹. delusion is unprofitable, non-delusion is profitable.Delusion is unskillful, understanding is skillful.
Iti kho, vaccha, ime tayo dhammÄ akusalÄ, tayo dhammÄ kusalÄ. So, Vaccha, these three things are unprofitable and three things are profitable.So there are these three unskillful things and three that are skillful.
PÄį¹ÄtipÄto kho, vaccha, akusalaį¹, pÄį¹ÄtipÄtÄ veramaį¹Ä« kusalaį¹; Killing living beings is unprofitable, abstention from killing living beings is profitable;Killing living creatures, stealing, and sexual misconduct; speech thatās false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful.
adinnÄdÄnaį¹ kho, vaccha, akusalaį¹, adinnÄdÄnÄ veramaį¹Ä« kusalaį¹; taking what is not given is unprofitable, abstention from taking what is not given is profitable;Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech thatās false, divisive, harsh, or nonsensical; contentment, good will, and right view: these things are skillful.
kÄmesumicchÄcÄro kho, vaccha, akusalaį¹, kÄmesumicchÄcÄrÄ veramaį¹Ä« kusalaį¹; misconduct in sensual desires is unprofitable, abstention from misconduct in sensual desires is profitable;
musÄvÄdo kho, vaccha, akusalaį¹, musÄvÄdÄ veramaį¹Ä« kusalaį¹; false speech is unprofitable, abstention from false speech is profitable;
pisuį¹Ä vÄcÄ kho, vaccha, akusalaį¹, pisuį¹Äya vÄcÄya veramaį¹Ä« kusalaį¹; malicious speech is unprofitable, abstention from malicious speech is profitable;
pharusÄ vÄcÄ kho, vaccha, akusalaį¹, pharusÄya vÄcÄya veramaį¹Ä« kusalaį¹; harsh speech is unprofitable, abstention from harsh speech is profitable;
samphappalÄpo kho, vaccha, akusalaį¹, samphappalÄpÄ veramaį¹Ä« kusalaį¹; gossip is unprofitable, abstention from gossip is profitable;
abhijjhÄ kho, vaccha, akusalaį¹, anabhijjhÄ kusalaį¹; covetousness is unprofitable, uncovetousness is profitable;
byÄpÄdo kho, vaccha, akusalaį¹, abyÄpÄdo kusalaį¹; ill will is unprofitable, non-ill-will is profitable;
micchÄdiį¹į¹hi kho, vaccha, akusalaį¹ sammÄdiį¹į¹hi kusalaį¹. wrong view is unprofitable, right view is profitable.
Iti kho, vaccha, ime dasa dhammÄ akusalÄ, dasa dhammÄ kusalÄ. So, Vaccha, these ten things are unprofitable and ten things are profitable.So there are these ten unskillful things and ten that are skillful.
Yato kho, vaccha, bhikkhuno taį¹hÄ pahÄ«nÄ hoti ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaį¹
katÄ Äyatiį¹ anuppÄdadhammÄ, so hoti bhikkhu arahaį¹ khÄ«į¹Äsavo vusitavÄ katakaraį¹Ä«yo ohitabhÄro anuppattasadattho parikkhÄ«į¹abhavasaį¹yojano sammadaƱƱÄvimuttoāti. When, Vaccha, a bhikkhuās craving has been abandoned, cut off at the root, made like a palm stump, done away with, no more subject to future arising, that bhikkhu is an Arahant with taints destroyed, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge.āWhen a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. Theyāve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heartās goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.ā
āTiį¹į¹hatu bhavaį¹ gotamo. āLet Master Gotamaās own case rest.āLeaving aside the worthy Gotama,
Atthi pana te bhoto gotamassa ekabhikkhupi sÄvako yo ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharatÄ«āti? Is there any one bhikkhu, a disciple of Master Gotamaās, who by realizing for himself with direct knowledge here and now enters upon and abides in the deliverance of mind and the deliverance by wisdom that are taintless with the exhaustion of the taints?āis there even a single monk disciple of Worthy Gotama who has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova ye bhikkhÅ« mama sÄvakÄ ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharantÄ«āti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the bhikkhus, my disciples, who by realizing for themselves with direct knowledge 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.āāThere are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āTiį¹į¹hatu bhavaį¹ gotamo, tiį¹į¹hantu bhikkhÅ«. āLet Master Gotamaās own case rest, and let the bhikkhusā case rest.āLeaving aside the worthy Gotama and the monks,
Atthi pana bhoto gotamassa ekÄ bhikkhunÄ«pi sÄvikÄ yÄ ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharatÄ«āti? Is there any one bhikkhunÄ«, a disciple of Master Gotamaās, who by realizing for herself with direct knowledge here and now enters upon and abides in the deliverance of mind and the deliverance by wisdom that are taintless with the exhaustion of the taints?āis there even a single nun disciple of Worthy Gotama who has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova yÄ bhikkhuniyo mama sÄvikÄ ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharantÄ«āti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the bhikkhunÄ«s, my disciples, who by realizing for themselves with direct knowledge 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.āāThere are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āTiį¹į¹hatu bhavaį¹ gotamo, tiį¹į¹hantu bhikkhÅ«, tiį¹į¹hantu bhikkhuniyo. āLet Master Gotamaās own case rest, and let the bhikkhusā and bhikkhunÄ«sā case rest.āLeaving aside the worthy Gotama, the monks, and the nuns,
Atthi pana bhoto gotamassa ekupÄsakopi sÄvako gihÄ« odÄtavasano brahmacÄrÄ« yo paƱcannaį¹ orambhÄgiyÄnaį¹ saį¹yojanÄnaį¹ parikkhayÄ opapÄtiko tattha parinibbÄyÄ« anÄvattidhammo tasmÄ lokÄāti? Is there any one lay follower, a disciple of Master Gotamaās, a householder clothed in white, living the life divine, who with the destruction of the five lower fetters will reappear spontaneously and there attain final NibbÄna without ever returning from that world?āis there even a single layman disciple of Worthy Gotamaāwhite-clothed and chasteāwho, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova ye upÄsakÄ mama sÄvakÄ gihÄ« odÄtavasanÄ brahmacÄrino paƱcannaį¹ orambhÄgiyÄnaį¹ saį¹yojanÄnaį¹ parikkhayÄ opapÄtikÄ tattha parinibbÄyino anÄvattidhammÄ tasmÄ lokÄāti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the lay followers, my disciples, householders clothed in white, living the life divine, who with the destruction of the five lower fetters will reappear spontaneously and there attain final NibbÄna without ever returning from that world.āāThere are not just one hundred such chaste laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āTiį¹į¹hatu bhavaį¹ gotamo, tiį¹į¹hantu bhikkhÅ«, tiį¹į¹hantu bhikkhuniyo, tiį¹į¹hantu upÄsakÄ gihÄ« odÄtavasanÄ brahmacÄrino. āLet Master Gotamaās own case rest, let the bhikkhusā and bhikkhunÄ«sā case rest, and let the case of the lay followers, householders clothed in white, living the life divine, rest.āLeaving aside Worthy Gotama, the monks, the nuns, and the chaste laymen,
Atthi pana bhoto gotamassa ekupÄsakopi sÄvako gihÄ« odÄtavasano kÄmabhogÄ« sÄsanakaro ovÄdappaį¹ikaro yo tiį¹į¹avicikiccho vigatakathaį¹
katho vesÄrajjappatto aparappaccayo satthusÄsane viharatÄ«āti? Is there any one lay follower, a disciple of Master Gotamaās, a householder clothed in white, enjoying sensual pleasures, who carries out his instruction, responds to his advice, has crossed beyond doubt, is free from perplexity, has gained intrepidity, and become independent of others in the Teacherās dispensation?āis there even a single layman disciple of the worthy Gotamaāwhite-clothed, enjoying sensual pleasures, following instructions, and responding to adviceāwho has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacherās instruction?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova ye upÄsakÄ mama sÄvakÄ gihÄ« odÄtavasanÄ kÄmabhogino sÄsanakarÄ ovÄdappaį¹ikarÄ tiį¹į¹avicikicchÄ vigatakathaį¹
kathÄ vesÄrajjappattÄ aparappaccayÄ satthusÄsane viharantÄ«āti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the lay followers, my disciples, householders clothed in white, enjoying sensual pleasures, who carry out my instruction, respond to my advice, have crossed beyond doubt, are free from perplexity, have gained intrepidity, and become independent of others in the Teacherās dispensation.āāThere are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āTiį¹į¹hatu bhavaį¹ gotamo, tiį¹į¹hantu bhikkhÅ«, tiį¹į¹hantu bhikkhuniyo, tiį¹į¹hantu upÄsakÄ gihÄ« odÄtavasanÄ brahmacÄrino, tiį¹į¹hantu upÄsakÄ gihÄ« odÄtavasanÄ kÄmabhogino. āLet Master Gotamaās own case rest, let the bhikkhusā and bhikkhunÄ«sā case rest, and let the case of the lay followers, householders clothed in white, both those living the life divine and those enjoying sensual pleasures, rest.āLeaving aside Worthy Gotama, the monks, the nuns, the chaste laymen, and the laymen enjoying sensual pleasures,
Atthi pana bhoto gotamassa ekupÄsikÄpi sÄvikÄ gihinÄ« odÄtavasanÄ brahmacÄrinÄ« yÄ paƱcannaį¹ orambhÄgiyÄnaį¹ saį¹yojanÄnaį¹ parikkhayÄ opapÄtikÄ tattha parinibbÄyinÄ« anÄvattidhammÄ tasmÄ lokÄāti? Is there any one female lay follower, a disciple of Master Gotamaās, a housewife clothed in white, living the life divine, who with the destruction of the five lower fetters will reappear spontaneously and there attain final NibbÄna without ever returning from that world?āis there even a single laywoman disciple of Worthy Gotamaāwhite-clothed and chasteāwho, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return from that world?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova yÄ upÄsikÄ mama sÄvikÄ gihiniyo odÄtavasanÄ brahmacÄriniyo paƱcannaį¹ orambhÄgiyÄnaį¹ saį¹yojanÄnaį¹ parikkhayÄ opapÄtikÄ tattha parinibbÄyiniyo anÄvattidhammÄ tasmÄ lokÄāti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the female lay followers, my disciples, housewives clothed in white, living the life divine, who with the destruction of the five lower fetters will reappear spontaneously and there attain final NibbÄna without ever returning from that world.āāThere are not just one hundred such chaste laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āTiį¹į¹hatu bhavaį¹ gotamo, tiį¹į¹hantu bhikkhÅ«, tiį¹į¹hantu bhikkhuniyo, tiį¹į¹hantu upÄsakÄ gihÄ« odÄtavasanÄ brahmacÄrino, tiį¹į¹hantu upÄsakÄ gihÄ« odÄtavasanÄ kÄmabhogino, tiį¹į¹hantu upÄsikÄ gihiniyo odÄtavasanÄ brahmacÄriniyo. āLet Master Gotamaās own case rest, let the bhikkhusā and bhikkhunÄ«sā case rest, let the case of the lay followers, householders clothed in white, both those living the life divine and those enjoying sensual pleasures, rest, and let the case of the female lay followers, housewives clothed in white, living the life divine, rest.āLeaving aside Worthy Gotama, the monks, the nuns, the chaste laymen, the laymen enjoying sensual pleasures, and the chaste laywomen,
Atthi pana bhoto gotamassa ekupÄsikÄpi sÄvikÄ gihinÄ« odÄtavasanÄ kÄmabhoginÄ« sÄsanakarÄ ovÄdappaį¹ikarÄ yÄ tiį¹į¹avicikicchÄ vigatakathaį¹
kathÄ vesÄrajjappattÄ aparappaccayÄ satthusÄsane viharatÄ«āti? Is there any one female lay follower, a disciple of Master Gotamaās, a housewife clothed in white, enjoying sensual pleasures, who carries out his instruction, responds to his advice, has crossed beyond doubt, is free from perplexity, has gained intrepidity, and become independent of others in the Teacherās dispensation?āis there even a single laywoman disciple of the worthy Gotamaāwhite-clothed, enjoying sensual pleasures, following instructions, and responding to adviceāwho has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacherās instruction?ā
āNa kho, vaccha, ekaį¹yeva sataį¹ na dve satÄni na tÄ«į¹i satÄni na cattÄri satÄni na paƱca satÄni, atha kho bhiyyova yÄ upÄsikÄ mama sÄvikÄ gihiniyo odÄtavasanÄ kÄmabhoginiyo sÄsanakarÄ ovÄdappaį¹ikarÄ tiį¹į¹avicikicchÄ vigatakathaį¹
kathÄ vesÄrajjappattÄ aparappaccayÄ satthusÄsane viharantÄ«āti. āNot just one hundred, Vaccha, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are the female lay followers, my disciples, housewives clothed in white, enjoying sensual pleasures, who carry out my instruction, respond to my advice, have crossed beyond doubt, are free from perplexity, have gained intrepidity, and become independent of others in the Teacherās dispensation.āāThere are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.ā
āSace hi, bho gotama, imaį¹ dhammaį¹ bhavaį¹yeva gotamo ÄrÄdhako abhavissa, no ca kho bhikkhÅ« ÄrÄdhakÄ abhavissaį¹su; āIf, Master Gotama, only Master Gotama were accomplished in this Dhamma, and no bhikkhus were accomplished in it,āIf the worthy Gotama was the only one to succeed in this teaching, not any monks,
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.then this spiritual path would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako bhikkhÅ« ca ÄrÄdhakÄ; But since Master Gotama is accomplished in this Dhamma and the bhikkhus too are accomplished in it,But because both the worthy Gotama and monks have succeeded in this teaching,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.this spiritual path is complete in that respect.
Sace hi, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako abhavissa, bhikkhÅ« ca ÄrÄdhakÄ abhavissaį¹su, no ca kho bhikkhuniyo ÄrÄdhikÄ abhavissaį¹su; If Master Gotama and the bhikkhus were accomplished in this Dhamma, and no bhikkhunÄ«s were accomplished in it,If the worthy Gotama and the monks were the only ones to succeed in this teaching, not any nuns ā¦
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako, bhikkhÅ« ca ÄrÄdhakÄ, bhikkhuniyo ca ÄrÄdhikÄ; But since Master Gotama and the bhikkhus and the bhikkhunÄ«s are accomplished in this Dhamma,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.
Sace hi, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako abhavissa, bhikkhÅ« ca ÄrÄdhakÄ abhavissaį¹su, bhikkhuniyo ca ÄrÄdhikÄ abhavissaį¹su, no ca kho upÄsakÄ gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ abhavissaį¹su; If Master Gotama and the bhikkhus and the bhikkhunÄ«s were accomplished in this Dhamma, and no lay followers, householders clothed in white, living the life divine, were accomplished in it,chaste laymen ā¦
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako, bhikkhÅ« ca ÄrÄdhakÄ, bhikkhuniyo ca ÄrÄdhikÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ; But since Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, are accomplished in this Dhamma,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.
Sace hi, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako abhavissa, bhikkhÅ« ca ÄrÄdhakÄ abhavissaį¹su, bhikkhuniyo ca ÄrÄdhikÄ abhavissaį¹su, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ abhavissaį¹su, no ca kho upÄsakÄ gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ abhavissaį¹su; If Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, were accomplished in this Dhamma, and no lay followers, householders clothed in white, enjoying sensual pleasures, were accomplished in it,laymen enjoying sensual pleasures ā¦
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako, bhikkhÅ« ca ÄrÄdhakÄ, bhikkhuniyo ca ÄrÄdhikÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ; But since Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, and the lay followers, householders clothed in white, enjoying sensual pleasures, are accomplished in this Dhamma,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.
Sace hi, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako abhavissa, bhikkhÅ« ca ÄrÄdhakÄ abhavissaį¹su, bhikkhuniyo ca ÄrÄdhikÄ abhavissaį¹su, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ abhavissaį¹su, upÄsakÄ ca gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ abhavissaį¹su, no ca kho upÄsikÄ gihiniyo odÄtavasanÄ brahmacÄriniyo ÄrÄdhikÄ abhavissaį¹su; If Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, and the lay followers, householders clothed in white, enjoying sensual pleasures, were accomplished in this Dhamma, and no female lay followers, housewives clothed in white, living the life divine, were accomplished in it,chaste laywomen ā¦
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako, bhikkhÅ« ca ÄrÄdhakÄ, bhikkhuniyo ca ÄrÄdhikÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ, upÄsikÄ ca gihiniyo odÄtavasanÄ brahmacÄriniyo ÄrÄdhikÄ; But since Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, and the lay followers, householders clothed in white, enjoying sensual pleasures, and the female lay followers, housewives clothed in white, living the life divine, are accomplished in this Dhamma,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.
Sace hi, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako abhavissa, bhikkhÅ« ca ÄrÄdhakÄ abhavissaį¹su, bhikkhuniyo ca ÄrÄdhikÄ abhavissaį¹su, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ abhavissaį¹su, upÄsakÄ ca gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ abhavissaį¹su, upÄsikÄ ca gihiniyo odÄtavasanÄ brahmacÄriniyo ÄrÄdhikÄ abhavissaį¹su, no ca kho upÄsikÄ gihiniyo odÄtavasanÄ kÄmabhoginiyo ÄrÄdhikÄ abhavissaį¹su; If Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, and the lay followers, householders clothed in white, enjoying sensual pleasures, and the female lay followers, housewives clothed in white, living the life divine, were accomplished in this Dhamma, and no female lay followers, housewives clothed in white, enjoying sensual pleasures, were accomplished in it,laywomen enjoying sensual pleasures,
evamidaį¹ brahmacariyaį¹ aparipÅ«raį¹ abhavissa tenaį¹
gena. then this life divine would be incomplete in that respect.then this spiritual path would be incomplete in that respect.
YasmÄ ca kho, bho gotama, imaį¹ dhammaį¹ bhavaƱceva gotamo ÄrÄdhako, bhikkhÅ« ca ÄrÄdhakÄ, bhikkhuniyo ca ÄrÄdhikÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ brahmacÄrino ÄrÄdhakÄ, upÄsakÄ ca gihÄ« odÄtavasanÄ kÄmabhogino ÄrÄdhakÄ, upÄsikÄ ca gihiniyo odÄtavasanÄ brahmacÄriniyo ÄrÄdhikÄ, upÄsikÄ ca gihiniyo odÄtavasanÄ kÄmabhoginiyo ÄrÄdhikÄ; But since Master Gotama and the bhikkhus and the bhikkhunÄ«s and the lay followers, householders clothed in white, living the life divine, and the lay followers, householders clothed in white, enjoying sensual pleasures, and the female lay followers, housewives clothed in white, living the life divine, and the female lay followers, housewives clothed in white, enjoying sensual pleasures, are accomplished in this Dhamma,But because Worthy Gotama, monks, nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, and laywomen enjoying sensual pleasures have all succeeded in this teaching,
evamidaį¹ brahmacariyaį¹ paripÅ«raį¹ tenaį¹
gena. this life divine is thus complete in that respect.this spiritual path is complete in that respect.
SeyyathÄpi, bho gotama, gaį¹
gÄ nadÄ« samuddaninnÄ samuddapoį¹Ä samuddapabbhÄrÄ samuddaį¹ Ähacca tiį¹į¹hati, evamevÄyaį¹ bhoto gotamassa parisÄ sagahaį¹į¹hapabbajitÄ nibbÄnaninnÄ nibbÄnapoį¹Ä nibbÄnapabbhÄrÄ nibbÄnaį¹ Ähacca tiį¹į¹hati. Just as the river Ganges inclines towards the sea, slopes towards the sea, tends towards the sea, and merges with the sea, so too Master Gotamaās assembly, with its householders and those gone forth, inclines towards NibbÄna, slopes towards NibbÄna, tends towards NibbÄna, and merges with NibbÄna.Just as the Ganges River slants, slopes, and inclines toward the ocean, and keeps pressing into the ocean, in the same way Worthy Gotamaās assemblyāwith both laypeople and renunciatesāslants, slopes, and inclines toward extinguishment, and keeps pressing upon extinguishment.
Abhikkantaį¹, bho gotama ā¦peā¦ āMagnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the dark for those with eyesight to see forms. ā¦Excellent, worthy Gotama! ā¦
esÄhaį¹ bhavantaį¹ gotamaį¹ saraį¹aį¹ gacchÄmi dhammaƱca bhikkhusaį¹
ghaƱca. I go to Master Gotama for refuge and to the Dhamma and to the Sangha.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saį¹
gha.
LabheyyÄhaį¹ bhoto gotamassa santike pabbajjaį¹, labheyyaį¹ upasampadanāti. I would receive the Going-forth under Master Gotama, I would receive the Full Admission.āMay I receive the going forth, the ordination in the worthy Gotamaās presence?ā
āYo kho, vaccha, aƱƱatitthiyapubbo imasmiį¹ dhammavinaye Äkaį¹
khati pabbajjaį¹, Äkaį¹
khati upasampadaį¹, so cattÄro mÄse parivasati. Catunnaį¹ mÄsÄnaį¹ accayena ÄraddhacittÄ bhikkhÅ« pabbÄjenti upasampÄdenti bhikkhubhÄvÄya; āVaccha, one who formerly belonged to another sect and wishes for the Going-forth and the Full Admission in this Dhamma and Discipline lives on probation for four months. At the end of the four months, bhikkhus who are satisfied in their minds give him the Going-forth into homelessness and the Full Admission to the bhikkhusā state;āVaccha, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, theyāll give the going forth, the ordination into monkhood.
api ca mettha puggalavemattatÄ viditÄāti. but even here I have recognized a difference between individuals.āHowever, I recognize individual differences in this matter.ā
āSace, bhante, aƱƱatitthiyapubbÄ imasmiį¹ dhammavinaye Äkaį¹
khantÄ pabbajjaį¹, Äkaį¹
khantÄ upasampadaį¹ cattÄro mÄse parivasanti, catunnaį¹ mÄsÄnaį¹ accayena ÄraddhacittÄ bhikkhÅ« pabbÄjenti upasampÄdenti bhikkhubhÄvÄya; ahaį¹ cattÄri vassÄni parivasissÄmi. Catunnaį¹ vassÄnaį¹ accayena ÄraddhacittÄ bhikkhÅ« pabbÄjentu upasampÄdentu bhikkhubhÄvÄyÄāti. āVenerable sir, if those who formerly belonged to another sect and wish for the Going-forth and the Full Admission in this Dhamma and Discipline live on probation for four months, and at the end of four months bhikkhus who are satisfied in their minds give them the Going-forth into homelessness and the Full Admission to the bhikkhusā state, then I will live on probation for four years, and at the end of the four years let bhikkhus who are satisfied in their minds give me the Going-forth into homelessness and the Full Admission to the bhikkhusā state.āāSir, if four months probation are required in such a case, Iāll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.ā
Alattha kho vacchagotto paribbÄjako bhagavato santike pabbajjaį¹ alattha upasampadaį¹. And Vacchagotta the Wanderer received the Going-forth in the Blessed Oneās presence, and he received the Full Admission.And the wanderer Vaccha received the going forth, the ordination in the Buddhaās presence.
AcirÅ«pasampanno kho panÄyasmÄ vacchagotto addhamÄsÅ«pasampanno yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho ÄyasmÄ vacchagotto bhagavantaį¹ etadavoca: Not long after his Full Admission, half a month after his Full Admission, the venerable Vacchagotta went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, the venerable Vacchagotta said to the Blessed One:Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him,
āyÄvatakaį¹, bhante, sekhena ƱÄį¹ena sekhÄya vijjÄya pattabbaį¹, anuppattaį¹ taį¹ mayÄ; āVenerable sir, I have reached whatever can be reached by the knowledge and the true knowledge of one in higher training;[^1]āSir, Iāve reached as far as possible with the knowledge and understanding of a trainee.
uttari ca me bhagavÄ dhammaį¹ desetÅ«āti. let the Blessed One teach me the Dhamma further.āPlease teach me further.ā
āTena hi tvaį¹, vaccha, dve dhamme uttari bhÄvehiāsamathaƱca vipassanaƱca. āIn that case, Vaccha, develop two things further: serenity and insight.āWell then, Vaccha, further develop two things: serenity and discernment.
Ime kho te, vaccha, dve dhammÄ uttari bhÄvitÄāsamatho ca vipassanÄ caāanekadhÄtupaį¹ivedhÄya saį¹vattissanti. These two things, Vaccha, when developed furtherāserenity and insightāwill lead to the penetration of the many elements.When you have further developed these two things, theyāll lead to the penetration of many elements.
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:As far as you want, you will be capable of realizing these things, since each and every one is within range:
āanekavihitaį¹ iddhividhaį¹ paccanubhaveyyaį¹āekopi hutvÄ bahudhÄ assaį¹, bahudhÄpi hutvÄ eko assaį¹; ÄvibhÄvaį¹, tirobhÄvaį¹; tirokuį¹į¹aį¹ tiropÄkÄraį¹ tiropabbataį¹ asajjamÄno gaccheyyaį¹, seyyathÄpi ÄkÄse; pathaviyÄpi ummujjanimujjaį¹ kareyyaį¹, seyyathÄpi udake; udakepi abhijjamÄne gaccheyyaį¹, seyyathÄpi pathaviyaį¹; ÄkÄsepi pallaį¹
kena kameyyaį¹, seyyathÄpi pakkhÄ« sakuį¹o; imepi candimasÅ«riye evaį¹mahiddhike evaį¹mahÄnubhÄve pÄį¹inÄ parimaseyyaį¹, parimajjeyyaį¹; yÄva brahmalokÄpi kÄyena vasaį¹ vatteyyanāti, āmay I wield the various kinds of supernormal power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain, as though through space; may I dive in and out of the earth as though it were water; may I walk on water without sinking as though on earth; seated cross-legged, may I travel through the air like a bird on the wing; with my hand may I touch and stroke the moon and sun, so mighty and powerful; may I wield bodily mastery even as far as the BrahmÄ worldāāāMay I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.ā
tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyatane. in each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:Whenever you want, you will be capable of realizing these things, since each and every one is within range:
ādibbÄya sotadhÄtuyÄ visuddhÄya atikkantamÄnusikÄya ubho sadde suį¹eyyaį¹ādibbe ca mÄnuse ca, ye dÅ«re santike cÄāti, tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyatane. āmay I, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, the divine and the human, those that are far as well as nearāāin each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.āWith clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.ā
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:As far as you want, you will be capable of realizing these things, since each and every one is within range:
āparasattÄnaį¹ parapuggalÄnaį¹ cetasÄ ceto paricca pajÄneyyaį¹āāmay I, having encompassed the minds of other beings and other persons with my own mind, understand them thusāāMay I understand the minds of other beings and individuals, having encompassed them with my mind.
sarÄgaį¹ vÄ cittaį¹ sarÄgaį¹ cittanti pajÄneyyaį¹, may I understand a mind with lust as a mind with lust,May I understand mind with greed as āmind with greedā,
vÄ«tarÄgaį¹ vÄ cittaį¹ vÄ«tarÄgaį¹ cittanti pajÄneyyaį¹; and a mind without lust as a mind without lust;and mind without greed as āmind without greedā;
sadosaį¹ vÄ cittaį¹ sadosaį¹ cittanti pajÄneyyaį¹, may I understand a mind with hate as a mind with hate,mind with hate as āmind with hateā,
vÄ«tadosaį¹ vÄ cittaį¹ vÄ«tadosaį¹ cittanti pajÄneyyaį¹; and a mind without hate as a mind without hate;and mind without hate as āmind without hateā;
samohaį¹ vÄ cittaį¹ samohaį¹ cittanti pajÄneyyaį¹, may I understand a mind with delusion as a mind with delusion,mind with delusion as āmind with delusionā,
vÄ«tamohaį¹ vÄ cittaį¹ vÄ«tamohaį¹ cittanti pajÄneyyaį¹; and a mind without delusion as a mind without delusion;and mind without delusion as āmind without delusionā;
saį¹
khittaį¹ vÄ cittaį¹ saį¹
khittaį¹ cittanti pajÄneyyaį¹, may I understand a contracted mind as contracted,constricted mind as āconstricted mindā,
vikkhittaį¹ vÄ cittaį¹ vikkhittaį¹ cittanti pajÄneyyaį¹; and a distracted mind as distracted;and scattered mind as āscattered mindā;
mahaggataį¹ vÄ cittaį¹ mahaggataį¹ cittanti pajÄneyyaį¹, may I understand an exalted mind as exalted,expansive mind as āexpansive mindā,
amahaggataį¹ vÄ cittaį¹ amahaggataį¹ cittanti pajÄneyyaį¹; and an unexalted mind as unexalted;and unexpansive mind as āunexpansive mindā;
sauttaraį¹ vÄ cittaį¹ sauttaraį¹ cittanti pajÄneyyaį¹, may I understand a surpassable mind as surpassable,mind that is not supreme as āmind that is not supremeā,
anuttaraį¹ vÄ cittaį¹ anuttaraį¹ cittanti pajÄneyyaį¹; and an unsurpassable mind as unsurpassable;and mind that is supreme as āmind that is supremeā;
samÄhitaį¹ vÄ cittaį¹ samÄhitaį¹ cittanti pajÄneyyaį¹, may I understand a concentrated mind as concentrated,mind immersed in samÄdhi as āmind immersed in samÄdhiā,
asamÄhitaį¹ vÄ cittaį¹ asamÄhitaį¹ cittanti pajÄneyyaį¹; and an unconcentrated mind as unconcentrated;and mind not immersed in samÄdhi as āmind not immersed in samÄdhiā;
vimuttaį¹ vÄ cittaį¹ vimuttaį¹ cittanti pajÄneyyaį¹, may I understand a liberated mind as liberated,freed mind as āfreed mindā,
avimuttaį¹ vÄ cittaį¹ avimuttaį¹ cittanti pajÄneyyanāti, and an unliberated mind as unliberatedāāand unfreed mind as āunfreed mindā.ā
tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyatane. in each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:As far as you want, you will be capable of realizing these things, since each and every one is within range:
āanekavihitaį¹ pubbenivÄsaį¹ anussareyyaį¹, seyyathidaį¹āekampi jÄtiį¹ dvepi jÄtiyo tissopi jÄtiyo catassopi jÄtiyo paƱcapi jÄtiyo dasapi jÄtiyo vÄ«sampi jÄtiyo tiį¹sampi jÄtiyo cattÄlÄ«sampi jÄtiyo paƱƱÄsampi jÄtiyo jÄtisatampi jÄtisahassampi jÄtisatasahassampi; anekepi saį¹vaį¹į¹akappe anekepi vivaį¹į¹akappe anekepi saį¹vaį¹į¹avivaį¹į¹akappeāamutrÄsiį¹ evaį¹nÄmo evaį¹
gotto evaį¹vaį¹į¹o evamÄhÄro evaį¹sukhadukkhappaį¹isaį¹vedÄ« evamÄyupariyanto, so tato cuto amutra udapÄdiį¹; tatrÄpÄsiį¹ evaį¹nÄmo evaį¹
gotto evaį¹vaį¹į¹o evamÄhÄro evaį¹sukhadukkhappaį¹isaį¹vedÄ« evamÄyupariyanto, so tato cuto idhÅ«papannoti; iti sÄkÄraį¹ sauddesaį¹ anekavihitaį¹ pubbenivÄsaį¹ anussareyyanāti, āmay I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: āthere I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; and passing away from there, I reappeared hereāāthus may I recollect my manifold past lives with their aspects and particularsāāāMay I recollect many kinds of 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. May I remember: āThere, 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.ā May I recollect my many past lives, with features and details.ā
tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyatane. in each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:Whenever you want, you will be capable of realizing these things, since each and every one is within range:
ādibbena cakkhunÄ visuddhena atikkantamÄnusakena satte passeyyaį¹ cavamÄne upapajjamÄne hÄ«ne paį¹Ä«te suvaį¹į¹e dubbaį¹į¹e sugate duggate yathÄkammÅ«page satte pajÄneyyaį¹āime vata bhonto sattÄ kÄyaduccaritena samannÄgatÄ vacÄ«duccaritena samannÄgatÄ manoduccaritena samannÄgatÄ ariyÄnaį¹ upavÄdakÄ micchÄdiį¹į¹hikÄ micchÄdiį¹į¹hikammasamÄdÄnÄ, te kÄyassa bhedÄ paraį¹ maraį¹Ä apÄyaį¹ duggatiį¹ vinipÄtaį¹ nirayaį¹ upapannÄ; ime vÄ pana bhonto sattÄ kÄyasucaritena samannÄgatÄ vacÄ«sucaritena samannÄgatÄ manosucaritena samannÄgatÄ ariyÄnaį¹ anupavÄdakÄ sammÄdiį¹į¹hikÄ sammÄdiį¹į¹hikammasamÄdÄnÄ, te kÄyassa bhedÄ paraį¹ maraį¹Ä sugatiį¹ saggaį¹ lokaį¹ upapannÄti; iti dibbena cakkhunÄ visuddhena atikkantamÄnusakena satte passeyyaį¹ cavamÄne upapajjamÄne hÄ«ne paį¹Ä«te suvaį¹į¹e dubbaį¹į¹e sugate duggate yathÄkammÅ«page satte pajÄneyyanāti, āmay I, with the divine eye, purified and surpassing the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions thus: āthese beings who were ill-conducted in body, speech, and mind, revilers of the noble ones, wrong in view, undertaking action based on wrong view, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these beings who were well-conducted in body, speech, and mind, not revilers of the noble ones, right in view, undertaking action based on right view, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly worldāāthus, with the divine eye, purified and surpassing the human, may I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actionsāāāWith clairvoyance that is purified and superhuman, may I see sentient beings passing away and being rebornāinferior and superior, beautiful and ugly, in a good place or a bad placeāand understand how sentient beings pass on according to their deeds: āThese dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.ā And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being rebornāinferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.ā
tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyatane. in each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.
So tvaį¹, vaccha, yÄvadeva Äkaį¹
khissasi: As far as you shall wish, Vaccha:As far as you want, you will be capable of realizing these things, since each and every one is within range:
āÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihareyyanāti, āmay I, by realizing for myself with direct knowledge, 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 taintsāāāMay I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.āā
tatra tatreva sakkhibhabbataį¹ pÄpuį¹issasi, sati satiÄyataneāti. in each and every case you will attain the capacity to witness it for yourself, whenever there is an opportunity.ā
Atha kho ÄyasmÄ vacchagotto bhagavato bhÄsitaį¹ abhinanditvÄ anumoditvÄ uį¹į¹hÄyÄsanÄ bhagavantaį¹ abhivÄdetvÄ padakkhiį¹aį¹ katvÄ pakkÄmi. Then the venerable Vacchagotta, having delighted in and approved of the Blessed Oneās words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.And then Venerable Vacchagotta approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho ÄyasmÄ vacchagotto eko vÅ«pakaį¹į¹ho appamatto ÄtÄpÄ« pahitatto viharanto nacirassevaāyassatthÄya kulaputtÄ sammadeva agÄrasmÄ anagÄriyaį¹ pabbajanti, tadanuttaraį¹ābrahmacariyapariyosÄnaį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihÄsi. Then the venerable Vacchagotta, dwelling alone, withdrawn, diligent, ardent, and self-controlled, before long entered upon and abided in that supreme goal of the life divine, for the sake of which clansmen rightly go forth from the home life into homelessness, having realized it for himself with direct knowledge here and now.Then Vacchagotta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄāti abbhaƱƱÄsi. He directly knew: āBirth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.āHe understood: āRebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.ā
AƱƱataro kho panÄyasmÄ vacchagotto arahataį¹ ahosi. And the venerable Vacchagotta became one of the Arahants.And Venerable Vacchagotta became one of the perfected.
Tena kho pana samayena sambahulÄ bhikkhÅ« bhagavantaį¹ dassanÄya gacchanti. Now on that occasion a number of bhikkhus were going to see the Blessed One.Now at that time several mendicants were going to see the Buddha.
AddasÄ kho ÄyasmÄ vacchagotto te bhikkhÅ« dÅ«ratova Ägacchante. The venerable Vacchagotta saw those bhikkhus coming in the distance.Vacchagotta saw them coming off in the distance,
DisvÄna yena te bhikkhÅ« tenupasaį¹
kami; upasaį¹
kamitvÄ te bhikkhÅ« etadavoca: Seeing them, he went up to them and said to them:went up to them, and said,
āhanda kahaį¹ pana tumhe Äyasmanto gacchathÄāti? āNow then, where are you venerable ones going?āāHello venerables, where are you going?ā
āBhagavantaį¹ kho mayaį¹, Ävuso, dassanÄya gacchÄmÄāti. āWe are going to see the Blessed One, friend.āāReverend, we are going to see the Buddha.ā
āTenahÄyasmanto mama vacanena bhagavato pÄde sirasÄ vandatha, evaƱca vadetha: āThen, venerable ones, please pay homage with your heads at the Blessed Oneās feet in my name, and say thus:āWell then, reverends, in my name please bow with your head to the Buddhaās feet and say:
āvacchagotto, bhante, bhikkhu bhagavato pÄde sirasÄ vandati, evaƱca vadetiāāVenerable sir, the bhikkhu Vacchagotta pays homage with his head at the Blessed Oneās feet, and he says:āSir, the mendicant Vacchagotta bows with his head to your feet and says,
pariciį¹į¹o me bhagavÄ, pariciį¹į¹o me sugatoāāti. āthe Blessed One has been served by me, the Fortunate One has been served by me.āāā[^2]āI have served the Blessed One! I have served the Holy One!āāā
āEvamÄvusoāti kho te bhikkhÅ« Äyasmato vacchagottassa paccassosuį¹. āYes, friend,ā those bhikkhus replied to the venerable Vacchagotta.āYes, reverend,ā they replied.
Atha kho te bhikkhÅ« yena bhagavÄ tenupasaį¹
kamiį¹su; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«diį¹su. Ekamantaį¹ nisinnÄ kho te bhikkhÅ« bhagavantaį¹ etadavocuį¹: Then those bhikkhus went to the Blessed One, and after paying homage to him, sat down at one side. When they had done so, they said to the Blessed One:Then those mendicants went up to the Buddha, bowed, sat down to one side, and said to him,
āÄyasmÄ, bhante, vacchagotto bhagavato pÄde sirasÄ vandati, evaƱca vadeti: āVenerable sir, the venerable Vacchagotta pays homage with his head at the Blessed Oneās feet, and he says:āSir, the mendicant Vacchagotta bows with his head to your feet and says:
āpariciį¹į¹o me bhagavÄ, pariciį¹į¹o me sugatoāāti. āthe Blessed One has been served by me, the Fortunate One has been served by me.āāāI have served the Blessed One! I have served the Holy One!āā
āPubbeva me, bhikkhave, vacchagotto bhikkhu cetasÄ ceto paricca vidito: āBhikkhus, I already knew the bhikkhu Vacchagotta by encompassing his mind with my own mind, thus:āIāve already encompassed Vacchagottaās mind and understood that
ātevijjo vacchagotto bhikkhu mahiddhiko mahÄnubhÄvoāti. āthe bhikkhu Vacchagotta has the three true knowledges; he has great supernormal power and great might.āhe has the three knowledges, and is very mighty and powerful.
DevatÄpi me etamatthaį¹ Ärocesuį¹: And deities also told me of this matter:And deities also told me about this.ā
ātevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahÄnubhÄvoāāti. āVenerable sir, the bhikkhu Vacchagotta has the three true knowledges; he has great supernormal power and great might.āā
Idamavoca bhagavÄ. This is what the Blessed One said.That is what the Buddha said.
AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinandunti. Those bhikkhus were satisfied and delighted in the Blessed Oneās words.Satisfied, the mendicants approved what the Buddha said.
MahÄvacchasuttaį¹ niį¹į¹hitaį¹ tatiyaį¹.