Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.
“A bhikkhu who is an inquirer, not knowing how to encompass another’s mind, should examine the Tathāgata in order to understand: ‘Is he a perfectly Awakened One or not?’”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā; sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One then said this:
“Vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
“A bhikkhu who is an inquirer, not knowing how to encompass another’s mind, should examine the Tathāgata with respect to two kinds of mental qualities cognizable through the eye and through the ear thus: ‘Are there found in the Tathāgata any defiled mental qualities cognizable through the eye or through the ear?’ When he examines him, he comes to know: ‘No defiled mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
When, upon investigating, he understands thus: ‘No defiled mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Are there found in the Tathāgata any muddled mental qualities cognizable through the eye or through the ear?’ When he examines him, he comes to know: ‘No muddled mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti.
When, upon investigating, he understands thus: ‘No muddled mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Are there found in the Tathāgata purified mental qualities cognizable through the eye or through the ear?’ When he examines him, he comes to know: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata.’
Yato naṁ samannesamāno evaṁ jānāti: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati: ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, udāhu ittarasamāpanno’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti.
When, upon investigating, he understands thus: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata,’ he examines him further thus: ‘Has this venerable one realized this wholesome state for a long time or is it recently realized?’ When he examines him, he comes to know: ‘This venerable one has realized this wholesome state for a long time, not just recently realized.’
Yato naṁ samannesamāno evaṁ jānāti: ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. Tamenaṁ samannesamāno evaṁ jānāti: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti.
When, upon investigating, he understands thus: ‘This venerable one has realized this wholesome state for a long time, not just recently realized,’ then he examines him further thus: ‘Has this venerable one become well-known and attained fame, so that the drawbacks [connected with being well-known and famous, such as conceit, arrogance, and improper behavior] are found in him?’ For as long as a bhikkhu has not become well-known and attained fame, such drawbacks are not found in him, but when he has become well-known and attained fame, those drawbacks are found in him. When he examines him, he comes to know: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him.’
Yato naṁ samannesamāno evaṁ jānāti: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṁ samannesamāno evaṁ jānāti: ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti.
When, upon investigating, he understands thus: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him,’ then he examines him further thus: ‘Is this venerable one restrained through fearlessness, or is he restrained by fear? Does he abstain from sensual pleasures due to being free from passion through the wearing away of passion?’ When he examines him, he comes to know: ‘This venerable one is restrained through fearlessness, not restrained by fear. He abstains from sensual pleasures due to being free from passion through the wearing away of desire.’
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṁ tena avajānāti. Sammukhā kho pana metaṁ bhagavato sutaṁ sammukhā paṭiggahitaṁ—abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.
Now, if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says: “That venerable one is restrained through fearlessness, not restrained by fear. He abstains from sensual pleasures due to being free from passion through the wearing away of desire”?’—answering rightly, that bhikkhu would answer thus: ‘Whether that venerable one dwells in the Saṅgha or alone, while some there are fortunate and some are unfortunate and some there who instruct groups, while some here are seen concerned about worldly benefits and some are untainted by worldly benefits, still that venerable one does not despise anyone because of that. And I have heard and learned this in the presence of the Blessed One: “I am restrained through fearlessness, not restrained by fear, and I abstain from sensual pleasures due to being free from passion through the wearing away of desire.”’
Tatra, bhikkhave, tathāgatova uttariṁ paṭipucchitabbo: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
The Tathāgata should be questioned further about that thus: ‘Are there found in the Tathāgata any defiled mental qualities cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘Defiled mental qualities cognizable through the eye or through the ear are not found in the Tathāgata.’
‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.
If asked, ‘Are there found in the Tathāgata any muddled mental qualities cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Muddled mental qualities cognizable through the eye or through the ear are not found in the Tathāgata.’
‘Ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa; etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti.
If asked, ‘Are there found in the Tathāgata any purified mental qualities cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Purified mental qualities cognizable through the eye or through the ear are found in the Tathāgata. They are my path and my domain, yet I do not identify with them.’
Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya. Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhaṁ gacchati, satthari pasīdati: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti.
A disciple should approach the Teacher who holds such a view for the sake of listening to the Dhamma. The Teacher teaches him the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through direct knowledge, this bhikkhu reaches a conclusion regarding certain aspects of the teachings, and places confidence in the Teacher thus: ‘The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.’
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ—sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.
Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well”?’—answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Blessed One taught me the Dhamma in this way, through direct knowledge, I reached a conclusion regarding certain aspects of the teachings, and placed confidence in the Teacher thus: “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.”’
Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā; daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Evaṁ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.
When anyone’s faith has been planted, rooted, and well established in the Tathāgata through these reasons, expressions, and details, such faith is said to be supported by reasons, rooted in realization; it is steady and unshakeable by any ascetic or brahmin, by any deity, Māra, or Brahmā, or by anyone in the world. That is how there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well examined in accordance with the Dhamma.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.