Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: “dīgharattāhaṁ bhotā gotamena sahakathī. Sādhu me bhavaṁ gotamo saṅkhittena kusalākusalaṁ desetū”ti.
Then, the wanderer Vacchagotta approached the Blessed One. Having drawn near, he exchanged courteous greetings with the Blessed One, and after this friendly exchange, he sat down to one side. As he was seated to one side, the wanderer Vacchagotta said to the Blessed One: “For a long time, I have been a companion in discussion with venerable Gotama. It would be good if Venerable Gotama would teach me briefly about wholesome and unwholesome states.”
Wholesome and Unwholesome States
“Saṅkhittenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ, vitthārenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ; api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Vaccha, I can teach you about wholesome and unwholesome states briefly or in detail. Still, let me do so in brief. Listen and pay close attention, and I will speak.”
“Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca:
“Yes, Venerable sir,” the wanderer Vacchagotta replied to the Blessed One. The Blessed One said this:
“Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ; doso kho, vaccha, akusalaṁ, adoso kusalaṁ; moho kho, vaccha, akusalaṁ, amoho kusalaṁ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.
“|Greed::lust, desire, attachment|, Vaccha, is unwholesome; non-greed is wholesome. |Aversion::ill will, hatred, resentment|, Vaccha, is unwholesome; |good-will::friendliness, loving-kindness| is wholesome. |Delusion::assumption making tendencies, absence of close examination and verification|, Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome.
Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ; adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ; kāmesumicchācāro kho, vaccha, akusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ; musāvādo kho, vaccha, akusalaṁ, musāvādā veramaṇī kusalaṁ; pisuṇā vācā kho, vaccha, akusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ; pharusā vācā kho, vaccha, akusalaṁ, pharusāya vācāya veramaṇī kusalaṁ; samphappalāpo kho, vaccha, akusalaṁ, samphappalāpā veramaṇī kusalaṁ; abhijjhā kho, vaccha, akusalaṁ, anabhijjhā kusalaṁ; byāpādo kho, vaccha, akusalaṁ, abyāpādo kusalaṁ; micchādiṭṭhi kho, vaccha, akusalaṁ sammādiṭṭhi kusalaṁ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.
Killing living beings, Vaccha, is unwholesome; abstaining from killing living beings is wholesome. Taking what is not given, Vaccha, is unwholesome; abstaining from taking what is not given is wholesome. Sexual misconduct, Vaccha, is unwholesome; abstaining from sexual misconduct is wholesome. False speech, Vaccha, is unwholesome; abstaining from false speech is wholesome. Malicious speech, Vaccha, is unwholesome; abstaining from malicious speech is wholesome. Harsh speech, Vaccha, is unwholesome; abstaining from harsh speech is wholesome. Idle chatter, Vaccha, is unwholesome; abstaining from idle chatter is wholesome. Craving, Vaccha, is unwholesome; contentment is wholesome. Ill will, Vaccha, is unwholesome; non-ill will is wholesome. Wrong view, Vaccha, is unwholesome; right view is wholesome. Thus, Vaccha, these ten qualities are unwholesome, and these ten qualities are wholesome.
Accomplishments of the Disciples
Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.
Vaccha, when a bhikkhu has abandoned craving, cut it off at the root, made it like a palm stump, deprived of the conditions for future arising, he becomes an arahant, one whose taints are exhausted, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension.”
“Tiṭṭhatu bhavaṁ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?
“Let that be, Venerable Gotama. Is there, Venerable Gotama, even one bhikkhu among your disciples who, by the wearing away of the mental defilements, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, the liberation by wisdom, and abides in it?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but many more bhikkhus who are my disciples have, through the wearing away of the mental defilements, realized for themselves, with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it.”
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?
“Let that be, Venerable Gotama, let it be with the bhikkhus. Is there even one bhikkhunī among your disciples who, by the destruction of the taints, has realized for herself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the bhikkhunīs who are my disciples, who, by the destruction of the taints, have realized for themselves with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it.”
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti?
“Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs. Is there even one male lay disciple among your followers, wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, has been spontaneously reborn and will attain final Nibbāna there, not returning to this world?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the male lay disciples who are my followers, who, by the destruction of the five lower fetters, have been spontaneously reborn, and will attain final Nibbāna there, not returning to this world.”
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?
“Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, wearing white clothes and practicing celibacy. Is there even one male lay disciple among your followers, wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and lives relying on the Teacher’s instruction?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the male lay disciples who are my followers, wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and live relying on the Teacher’s instruction.”
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti?
“Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples wearing white clothes and practicing celibacy, let it be with the male lay disciples wearing white clothes and enjoying sensual pleasures. Is there even one female lay disciple among your followers, wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, has been spontaneously reborn and will attain final Nibbāna there, not returning to this world?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the female lay disciples who are my followers, householders wearing white clothes, practicing celibacy, who, by the destruction of the five lower fetters, have been spontaneously reborn and will attain final Nibbāna there, not returning to this world.”
“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti?
“Let that be, Venerable Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples wearing white clothes and practicing celibacy, let it be with the male lay disciples wearing white clothes and enjoying sensual pleasures, let it be with the female lay disciples, householders wearing white clothes and practicing celibacy. Is there even one female lay disciple among your followers, householders wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and lives relying on the Teacher’s instruction?”
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.
“No, Vaccha, not merely one hundred, nor two hundred, nor three, four, or five hundred, but far more, the female lay disciples who are my followers, householders wearing white clothes, enjoying sensual pleasures, fulfilling duties, receiving instructions, who has overcome doubt, free from confusion, self-assured and independent of others, and live relying on the Teacher’s instruction.”
“Sace hi, bho gotama, imaṁ dhammaṁ bhavaṁyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
“If, Venerable Gotama, only you had accomplished this Dhamma, and not the bhikkhus, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, and the bhikkhus have also accomplished it, thus this spiritual life is complete in that aspect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, no ca kho bhikkhuniyo ārādhikā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
If, Venerable Gotama, only you and the bhikkhus had accomplished this Dhamma, and not the bhikkhunīs, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, the bhikkhus have also accomplished it, and the bhikkhunīs have accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, and the bhikkhunīs had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect.
Sace hi, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṁsu, bhikkhuniyo ca ārādhikā abhavissaṁsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṁsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṁsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṁsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṁsu; evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena.
If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, the female lay disciples, householders wearing white clothes, practicing celibacy, and the female lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect.
Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati.
Just as, Venerable Gotama, the Ganges River inclines towards the ocean, flows towards the ocean, slopes towards the ocean, and reaches the ocean, in the same way, this assembly of yours, Venerable Gotama, including householders and those gone forth, inclines towards Nibbāna, flows towards Nibbāna, slopes towards Nibbāna, and reaches Nibbāna.
Abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Excellent, Venerable Gotama ... I go to Venerable Gotama for refuge, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May I receive the going forth under Venerable Gotama, may I receive the full ordination.
“Yo kho, vaccha, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā”ti.
“Vaccha, one who has previously followed another sect and wishes to go forth and receive full ordination in this Dhamma and Discipline must wait for four months. At the end of four months, if the bhikkhus are satisfied, they give him the going forth and the full ordination. However, I recognize individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi. Catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ.
“Venerable sir, if those who have previously followed another sect and wish to go forth and receive full ordination in this Dhamma and discipline wait for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth and the full ordination, I will wait for four years. At the end of four years, if the bhikkhus are satisfied, let them give me the going forth and the full ordination.” Vacchagotta the wanderer received the going forth in the presence of the Blessed One and received the full ordination.
Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vacchagotto bhagavantaṁ etadavoca: “yāvatakaṁ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṁ, anuppattaṁ taṁ mayā; uttari ca me bhagavā dhammaṁ desetū”ti.
Shortly after his ordination, within half a month, Venerable Vacchagotta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Vacchagotta said to the Blessed One: “Venerable sir, to whatever extent higher knowledge and true understanding can be attained by a trainee, I have attained that. Let the Blessed One teach me further.”
Three Knowledges
“Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṁvattissanti.
“Then, Vaccha, develop further the two qualities of tranquility and insight. For when these two qualities are developed further, they lead to the penetration of various states.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ, parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
Then, Vaccha, as much as you wish, you will experience various kinds of supernormal powers: being one, you will become many; having been many, you will become one; you will appear and disappear; you will pass through a wall, through an enclosure, through a mountain unhindered as if through space; you will dive in and emerge from the earth as if it were water; you will walk on water without sinking as though on solid ground; you will fly cross-legged through the sky, like a bird; with hand, you will touch and stroke the moon and the sun, so mighty and powerful; with the body, you will exercise control even as far as the Brahmā world. You will achieve directly knowing of that, whenever there is an appropriate basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
Then, Vaccha, as much as you wish, you will hear, with the divine ear element, purified and surpassing the human, both kinds of sounds: divine and human, whether near or far. You will achieve directly knowing of that, whenever there is an appropriate basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
Then, Vaccha, as much as you wish, you will know the minds of other beings, other individuals, with your mind. You will understand a mind with passion as a mind with passion, and a mind free of passion as a mind free of passion; a mind with aversion as a mind with aversion, and a mind free of aversion as a mind free of aversion; a mind with delusion as a mind with delusion, and a mind free of delusion as a mind free of delusion; a contracted mind as a contracted mind, and a distracted mind as a distracted mind; a developed mind as a developed mind, and an undeveloped mind as an undeveloped mind; a surpassable mind as a surpassable mind, and an unsurpassable mind as an unsurpassable mind; a collected mind as a collected mind, and an uncollected mind as an uncollected mind; a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind. You will achieve directly knowing of that, whenever there is an appropriate basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
Then, Vaccha, as much as you wish, you will recollect your manifold past lives, such as 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 eons of world contraction, many eons of world expansion, many eons of world contraction and expansion: ‘There I was, named so-and-so, of such a clan, with such an appearance, such was my sustenance, such my experience of pleasure and pain, such the end of my life. Passing away from there, I was reborn elsewhere; and there too I was named so-and-so, of such a clan, with such an appearance, such was my sustenance, such my experience of pleasure and pain, such the end of my life. Passing away from there, I was reborn here.’ Thus, with their aspects and particulars, you will recollect your manifold past lives. You will achieve directly knowing of that, whenever there is an appropriate basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.
Then, Vaccha, as much as you wish, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions: ‘These beings, indeed, endowed with bad conduct of body, speech, and mind, revilers of the Noble Ones, with wrong views, undertaking actions under the influence of wrong views, with the break-up of the body, after death, have been reborn in a state of misery, a bad destination, a lower realm, in hell; but these beings, indeed, endowed with good conduct of body, speech, and mind, not revilers of the Noble Ones, with right views, undertaking actions under the influence of right views, with the break-up of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions. You will achieve directly knowing of that, whenever there is an appropriate basis.
So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane”ti.
Then, Vaccha, as much as you wish, by the wearing away of the mental defilements, you will attain the taintless liberation of mind and liberation by wisdom, having realized it for yourself with direct knowledge in this very life, and you will abide in it. You will achieve directly knowing of that, whenever there is an appropriate basis.
Atha kho āyasmā vacchagotto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then Venerable Vacchagotta rejoiced and approved of the Blessed One’s words. He rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.
Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Vacchagotta, being alone, diligent, ardent, and resolute, soon realized for himself with direct knowledge in this very life that ultimate goal of the spiritual life, for the sake of which sons of good families rightly go forth from the household life into homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṁ ahosi.
He directly knew: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” Venerable Vacchagotta became one of the Arahants.
Tena kho pana samayena sambahulā bhikkhū bhagavantaṁ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “handa kahaṁ pana tumhe āyasmanto gacchathā”ti?
At that time, several bhikkhus were going to see the Blessed One. Venerable Vacchagotta saw them coming from afar. Seeing them, he went to meet them and said, “Where are you venerable ones going?”
“Bhagavantaṁ kho mayaṁ, āvuso, dassanāya gacchāmā”ti.
“We are going to see the Blessed One, friend,” they replied.
“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha: ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.
“Then, venerable ones, pay homage to the Blessed One on my behalf with your heads at his feet and say this: ‘Venerable sir, Vacchagotta pays homage to the Blessed One with his head at his feet and says, “The Blessed One is fully served by me, the Blessed One is fully honored by me.”'”
“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṁ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti: ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.
“Yes, friend,” those bhikkhus replied to the venerable Vacchagotta. Then they went to the Blessed One; having approached, they paid homage to him and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, Venerable Vacchagotta pays homage to the Blessed One with his head at his feet and says, ‘The Blessed One is fully served by me, the Blessed One is fully honored by me.’”
“Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito: ‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṁ ārocesuṁ: ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.
“Even before, bhikkhus, I knew by mind that Vacchagotta the bhikkhu is endowed with the threefold knowledge, is mighty, and has great power. The deities also informed me: ‘Venerable sir, Vacchagotta the bhikkhu is endowed with the threefold knowledge, is mighty, and has great power.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.