Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was residing in |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, at the Bamboo Grove, the Squirrels’ feeding ground.
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 sir Gotama. It would be good if sir Gotama would teach me about what is |wholesome::healthy, beneficial, useful [kusala]| and what is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| in brief.”
Wholesome and Unwholesome
“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 could teach you about what is wholesome and what is unwholesome in brief or I could teach you about what is wholesome and what is unwholesome in detail. Still, Vaccha, I will teach you about what is wholesome and what is unwholesome in brief. Listen to this and pay close attention, 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::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, Vaccha, is unwholesome; |non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is wholesome. |Aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, Vaccha, is unwholesome; |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is wholesome. |Delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, Vaccha, is unwholesome; |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| 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::taking life, destruction of life [pāṇātipāta]|, Vaccha, is unwholesome; abstinence from killing living beings is wholesome. |Taking what is not given::theft, stealing, taking what is not offered [adinnādāna]|, Vaccha, is unwholesome; abstinence from taking what is not given is wholesome. |Sexual misconduct::misbehavior in matters of sensuality, wrong sexual behavior [kāmesumicchācāra]|, Vaccha, is unwholesome; abstinence from sexual misconduct is wholesome. |False speech::lying, deliberately speaking falsehood [musāvāda]|, Vaccha, is unwholesome; abstinence from false speech is wholesome. |Divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]|, Vaccha, is unwholesome; abstinence from divisive speech is wholesome. |Harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]|, Vaccha, is unwholesome; abstinence from harsh speech is wholesome. |Frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|, Vaccha, is unwholesome; abstinence from frivolous chatter is wholesome. |Craving::greediness, wanting, yearning [abhijjhā]|, Vaccha, is unwholesome; absence of craving is wholesome. |Ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, Vaccha, is unwholesome; |good will::kindness, friendliness, benevolence [abyāpāda]| is wholesome. |Wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, Vaccha, is unwholesome; |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| 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 craving has been abandoned by a bhikkhu, |cut off at the root::eradicated at the source [ucchinnamūla]|, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future, he becomes an arahant, one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled one’s training, who has done what needs to be done, who has 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, sir Gotama. Is there, sir Gotama, even one bhikkhu among your disciples who, with the wearing away of the mental defilements in this very life, has realized for himself with |direct knowledge::experiential realization [abhiññā]| the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| and having realized it, 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.
“Vaccha, there are not only one hundred or two or three or four or five hundred, but even more bhikkhus, my disciples, who, with the wearing away of the mental defilements in this very life, have realized for themselves with direct knowledge the taintless liberation of mind and liberation by wisdom and having realized it, 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, sir Gotama, let it be with the bhikkhus. Is there even one |bhikkhunī::female monastic, fully ordained nun [bhikkhunī]| among your disciples who, with the wearing away of the mental defilements in this very life, has realized for herself with direct knowledge, the taintless liberation of mind and liberation by wisdom and having realized it, 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.
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more bhikkhunīs, my disciples, who, with the wearing away of the mental defilements in this very life, have realized for themselves with direct knowledge the taintless liberation of mind and liberation by wisdom and having realized it, 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, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs. Is there even one male lay disciple among your followers, a white-clothed |layperson::householder [gihī]| practicing celibacy, who, with the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that 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.
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more male lay disciples, my followers, white-clothed laypersons practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that 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, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy. Is there even one male lay disciple among your followers, a white-clothed layperson who indulges in sensual pleasures, who practices the teaching, acts according to advise, who has gone beyond doubt, free from confusion, self-assured and independent of others, and dwells 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.
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more male lay disciples, my followers, white-clothed laypersons who indulge in sensual pleasures, who practice the teaching, act according to advice, who have gone beyond doubt, free from confusion, self-assured and independent of others, and dwell 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, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy, let it be with the male lay disciples, white-clothed laypersons who indulge in sensual pleasures. Is there even one female lay disciple among your followers, a white-clothed layperson practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that 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.
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more female lay disciples, my followers, white-clothed laypersons practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that 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, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy, let it be with the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, let it be with the female lay disciples, white-clothed laypersons practicing celibacy. Is there even one female lay disciple among your followers, a white-clothed layperson who indulges in sensual pleasures, who practices the teaching, acts according to advice, who has gone beyond doubt, free from confusion, self-assured and independent of others, and dwells 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.
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more female lay disciples, my followers, white-clothed laypersons who indulge in sensual pleasures, who practice the teaching, act according to advice, who have gone beyond doubt, free from confusion, self-assured and independent of others, and dwell 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.
“Sir Gotama, if only sir Gotama were accomplished in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, but no bhikkhus were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama and the bhikkhus are accomplished in this Dhamma, this spiritual path is complete in that respect.
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.
Sir Gotama, if sir Gotama and the bhikkhus were accomplished in this Dhamma, but no bhikkhunīs were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, and the bhikkhunīs are accomplished in this Dhamma, this spiritual path is complete in that respect.
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.
Sir Gotama, if sir Gotama, the bhikkhus, and the bhikkhunīs were accomplished in this Dhamma, but no male lay disciples, white-clothed laypersons practicing celibacy, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, and the male lay disciples, white-clothed laypersons practicing celibacy, are accomplished in this Dhamma, this spiritual path is complete in that respect.
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.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, and the male lay disciples, white-clothed laypersons practicing celibacy, were accomplished in this Dhamma, but no male lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, and the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, are accomplished in this Dhamma, this spiritual path is complete in that respect.
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.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, and the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in this Dhamma, but no female lay disciples, white-clothed laypersons practicing celibacy, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, and the female lay disciples, white-clothed laypersons practicing celibacy, are accomplished in this Dhamma, this spiritual path is complete in that respect.
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.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, and the female lay disciples, white-clothed laypersons practicing celibacy, were accomplished in this Dhamma, but no female lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, the female lay disciples, white-clothed laypersons practicing celibacy, and the female lay disciples, white-clothed laypersons who indulge in sensual pleasures, are accomplished in this Dhamma, this spiritual path is complete in that respect.
Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati.
Just as, sir Gotama, the river |Ganges::one of the five great rivers of ancient India [gaṅgā]| slants, slopes, and inclines towards the ocean, and reaches the ocean, exactly so does sir Gotama’s assembly, including both householders and renunciants, slant, slope, and incline towards Nibbāna, and reach Nibbāna.
Abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Excellent, sir Gotama! Excellent, sir Gotama! Just as one might set upright what was overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—in the same way, the Dhamma has been |explained::illustrated [pakāsita]| in many ways by sir Gotama. I go for refuge to sir Gotama, 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 in sir Gotama’s presence, 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, anyone previously belonging to another sect who aspires the going forth and |full ordination::higher ordination as monastic [upasampadā]| in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]| must wait for four months. After the passing of four months, if the bhikkhus are satisfied with him, they give him the going forth and full ordination to the bhikkhus’ state. 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 previously belonging to another sect who aspire to the going forth and full ordination in this Dhamma and Vinaya wait for four months, and after the passing of four months, if the bhikkhus are satisfied with them, they give them the going forth and full ordination to the bhikkhus’ state; I will wait for four years. After the passing of four years, if the bhikkhus are satisfied with me, let them give me the going forth and full ordination to the bhikkhus’ state.” The wanderer Vacchagotta received the going forth and full ordination in the presence of the Blessed One.
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.
Not long after his full ordination, a half-month after his full ordination, the venerable Vacchagotta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Vacchagotta said to the Blessed One: “Venerable sir, I have attained whatever can be attained by the knowledge of a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]|, by the |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| of a trainee. Let the Blessed One teach me the Dhamma 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::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|. For when these two qualities are developed further, they lead to the comprehension of numerous elements.
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, to the extent that you may wish: ‘May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::world of the gods [brahmaloka]|’ — then, in each case, you would be capable of realizing it, there being a suitable 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, to the extent that you may wish: ‘May I, with the |divine ear element::clairaudience, the divine auditory faculty [dibba + sotadhātu]|, which is purified and surpasses the human range, hear both kinds of sounds, divine and human, whether distant or near’ — then, in each case, you would be capable of realizing it, there being a suitable 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, to the extent that you may wish: ‘May I |discern::distinguish, understand, know clearly [pajānāti]| the minds of other beings, of other persons, having encompassed them with my own mind. May I discern a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion’, may I discern a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion’; may I discern a mind |with aversion::with hatred, with ill will [sadosa]| as ‘a mind with aversion’, may I discern a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as ‘a mind free from aversion’; may I discern a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind’, may I discern a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion’; may I discern a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind’; may I discern a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind’; may I discern an |exalted::grand [mahaggata]| mind as ‘an exalted mind’, may I discern a mind that is not exalted as ‘a mind that is not exalted’; may I discern a |surpassable::inferior [sauttara]| mind as ‘a surpassable mind’, may I discern an |unsurpassed::highest, incomparable [anuttara]| mind as ‘an unsurpassed mind’; may I discern a |collected::composed, settled [samāhita]| mind as ‘a collected mind’, may I discern an |uncollected::not composed, not settled [asamāhita]| mind as ‘an uncollected mind’; may I discern a |liberated::freed [vimutta]| mind as ‘a liberated mind’, may I discern a mind that is not liberated as ‘a mind that is not liberated’ — then, in each case, you would be capable of realizing it, there being a suitable 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, to the extent that you may wish: ‘May I recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and expansion; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all aspects and in detail, may I recollect my manifold past lives’ — then, in each case, you would be capable of realizing it, there being a suitable 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, to the extent that you may wish: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human ability, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions’ — then, in each case, you would be capable of realizing it, there being a suitable 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, to the extent that you may wish: ‘May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having directly realized and attained in this very life the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, achieved by one’s own direct knowledge’ — then, you would be capable of realizing it, there being a suitable basis.
Atha kho āyasmā vacchagotto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then the venerable Vacchagotta, being delighted and pleased with the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he 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 the venerable Vacchagotta, dwelling alone, secluded, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṁ ahosi.
He |directly knew::understood experientially; lit. completely knew [abbhaññāsi]|: “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.” And the venerable Vacchagotta became one among the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|.
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?
Now at that time, a number of bhikkhus were going to see the Blessed One. The venerable Vacchagotta saw them coming from afar. Seeing them, he went to meet them and said, “Where are the 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.
“In that case, may the venerable ones pay homage to the Blessed One on my behalf with your heads at the Blessed One’s feet and say this: ‘Venerable sir, the bhikkhu Vacchagotta pays homage to the Blessed One with his head at the Blessed One’s feet and says: The Blessed One has been served by me, the Accomplished One has been served 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 those bhikkhus approached the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Venerable sir, the venerable Vacchagotta pays homage with his head at the Blessed One’s feet and says: ‘The Blessed One has been served by me, the Accomplished One has been served 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.
“Bhikkhus, having encompassed his mind with my own mind, I already knew of the bhikkhu Vacchagotta: ‘The bhikkhu Vacchagotta possesses the three true knowledges, he is |of great psychic power::of great spiritual power [mahiddhika]| and great might.’ And deities also told me this: ‘Venerable sir, the bhikkhu Vacchagotta possesses the three true knowledges, he is of great psychic power and great might.’”
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.
Thus have I heard—At one time, the Blessed One was residing in |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, at the Bamboo Grove, the Squirrels’ feeding ground.
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 sir Gotama. It would be good if sir Gotama would teach me about what is |wholesome::healthy, beneficial, useful [kusala]| and what is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| in brief.”
Wholesome and Unwholesome
“Vaccha, I could teach you about what is wholesome and what is unwholesome in brief or I could teach you about what is wholesome and what is unwholesome in detail. Still, Vaccha, I will teach you about what is wholesome and what is unwholesome in brief. Listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” the wanderer Vacchagotta replied to the Blessed One. The Blessed One said this:
“|Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, Vaccha, is unwholesome; |non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is wholesome. |Aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, Vaccha, is unwholesome; |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is wholesome. |Delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, Vaccha, is unwholesome; |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome.
|Killing living beings::taking life, destruction of life [pāṇātipāta]|, Vaccha, is unwholesome; abstinence from killing living beings is wholesome. |Taking what is not given::theft, stealing, taking what is not offered [adinnādāna]|, Vaccha, is unwholesome; abstinence from taking what is not given is wholesome. |Sexual misconduct::misbehavior in matters of sensuality, wrong sexual behavior [kāmesumicchācāra]|, Vaccha, is unwholesome; abstinence from sexual misconduct is wholesome. |False speech::lying, deliberately speaking falsehood [musāvāda]|, Vaccha, is unwholesome; abstinence from false speech is wholesome. |Divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]|, Vaccha, is unwholesome; abstinence from divisive speech is wholesome. |Harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]|, Vaccha, is unwholesome; abstinence from harsh speech is wholesome. |Frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|, Vaccha, is unwholesome; abstinence from frivolous chatter is wholesome. |Craving::greediness, wanting, yearning [abhijjhā]|, Vaccha, is unwholesome; absence of craving is wholesome. |Ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, Vaccha, is unwholesome; |good will::kindness, friendliness, benevolence [abyāpāda]| is wholesome. |Wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, Vaccha, is unwholesome; |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| is wholesome. Thus, Vaccha, these ten qualities are unwholesome, and these ten qualities are wholesome.
Accomplishments of the Disciples
Vaccha, when craving has been abandoned by a bhikkhu, |cut off at the root::eradicated at the source [ucchinnamūla]|, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future, he becomes an arahant, one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled one’s training, who has done what needs to be done, who has 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.”
“Let that be, sir Gotama. Is there, sir Gotama, even one bhikkhu among your disciples who, with the wearing away of the mental defilements in this very life, has realized for himself with |direct knowledge::experiential realization [abhiññā]| the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| and having realized it, abides in it?”
“Vaccha, there are not only one hundred or two or three or four or five hundred, but even more bhikkhus, my disciples, who, with the wearing away of the mental defilements in this very life, have realized for themselves with direct knowledge the taintless liberation of mind and liberation by wisdom and having realized it, abide in it.”
“Let that be, sir Gotama, let it be with the bhikkhus. Is there even one |bhikkhunī::female monastic, fully ordained nun [bhikkhunī]| among your disciples who, with the wearing away of the mental defilements in this very life, has realized for herself with direct knowledge, the taintless liberation of mind and liberation by wisdom and having realized it, abides in it?”
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more bhikkhunīs, my disciples, who, with the wearing away of the mental defilements in this very life, have realized for themselves with direct knowledge the taintless liberation of mind and liberation by wisdom and having realized it, and abide in it.”
“Let that be, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs. Is there even one male lay disciple among your followers, a white-clothed |layperson::householder [gihī]| practicing celibacy, who, with the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world?”
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more male lay disciples, my followers, white-clothed laypersons practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.”
“Let that be, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy. Is there even one male lay disciple among your followers, a white-clothed layperson who indulges in sensual pleasures, who practices the teaching, acts according to advise, who has gone beyond doubt, free from confusion, self-assured and independent of others, and dwells relying on the Teacher’s instruction?”
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more male lay disciples, my followers, white-clothed laypersons who indulge in sensual pleasures, who practice the teaching, act according to advice, who have gone beyond doubt, free from confusion, self-assured and independent of others, and dwell relying on the Teacher’s instruction.”
“Let that be, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy, let it be with the male lay disciples, white-clothed laypersons who indulge in sensual pleasures. Is there even one female lay disciple among your followers, a white-clothed layperson practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world?”
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more female lay disciples, my followers, white-clothed laypersons practicing celibacy, who, with the complete exhaustion of the five lower fetters, will be spontaneously reborn [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.”
“Let that be, sir Gotama, let it be with the bhikkhus, let it be with the bhikkhunīs, let it be with the male lay disciples, white-clothed laypersons practicing celibacy, let it be with the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, let it be with the female lay disciples, white-clothed laypersons practicing celibacy. Is there even one female lay disciple among your followers, a white-clothed layperson who indulges in sensual pleasures, who practices the teaching, acts according to advice, who has gone beyond doubt, free from confusion, self-assured and independent of others, and dwells relying on the Teacher’s instruction?”
“Vaccha, there are not merely one hundred or two or three or four or five hundred, but even more female lay disciples, my followers, white-clothed laypersons who indulge in sensual pleasures, who practice the teaching, act according to advice, who have gone beyond doubt, free from confusion, self-assured and independent of others, and dwell relying on the Teacher’s instruction.”
“Sir Gotama, if only sir Gotama were accomplished in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, but no bhikkhus were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama and the bhikkhus are accomplished in this Dhamma, this spiritual path is complete in that respect.
Sir Gotama, if sir Gotama and the bhikkhus were accomplished in this Dhamma, but no bhikkhunīs were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, and the bhikkhunīs are accomplished in this Dhamma, this spiritual path is complete in that respect.
Sir Gotama, if sir Gotama, the bhikkhus, and the bhikkhunīs were accomplished in this Dhamma, but no male lay disciples, white-clothed laypersons practicing celibacy, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, and the male lay disciples, white-clothed laypersons practicing celibacy, are accomplished in this Dhamma, this spiritual path is complete in that respect.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, and the male lay disciples, white-clothed laypersons practicing celibacy, were accomplished in this Dhamma, but no male lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, and the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, are accomplished in this Dhamma, this spiritual path is complete in that respect.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, and the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in this Dhamma, but no female lay disciples, white-clothed laypersons practicing celibacy, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, and the female lay disciples, white-clothed laypersons practicing celibacy, are accomplished in this Dhamma, this spiritual path is complete in that respect.
Sir Gotama, if sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, and the female lay disciples, white-clothed laypersons practicing celibacy, were accomplished in this Dhamma, but no female lay disciples, white-clothed laypersons who indulge in sensual pleasures, were accomplished in it, then this spiritual path would be incomplete in that respect. But since sir Gotama, the bhikkhus, the bhikkhunīs, the male lay disciples, white-clothed laypersons practicing celibacy, the male lay disciples, white-clothed laypersons who indulge in sensual pleasures, the female lay disciples, white-clothed laypersons practicing celibacy, and the female lay disciples, white-clothed laypersons who indulge in sensual pleasures, are accomplished in this Dhamma, this spiritual path is complete in that respect.
Just as, sir Gotama, the river |Ganges::one of the five great rivers of ancient India [gaṅgā]| slants, slopes, and inclines towards the ocean, and reaches the ocean, exactly so does sir Gotama’s assembly, including both householders and renunciants, slant, slope, and incline towards Nibbāna, and reach Nibbāna.
Excellent, sir Gotama! Excellent, sir Gotama! Just as one might set upright what was overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—in the same way, the Dhamma has been |explained::illustrated [pakāsita]| in many ways by sir Gotama. I go for refuge to sir Gotama, 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 in sir Gotama’s presence, may I receive the full ordination.”
“Vaccha, anyone previously belonging to another sect who aspires the going forth and |full ordination::higher ordination as monastic [upasampadā]| in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]| must wait for four months. After the passing of four months, if the bhikkhus are satisfied with him, they give him the going forth and full ordination to the bhikkhus’ state. However, I recognize individual differences in this matter.”
“Venerable sir, if those previously belonging to another sect who aspire to the going forth and full ordination in this Dhamma and Vinaya wait for four months, and after the passing of four months, if the bhikkhus are satisfied with them, they give them the going forth and full ordination to the bhikkhus’ state; I will wait for four years. After the passing of four years, if the bhikkhus are satisfied with me, let them give me the going forth and full ordination to the bhikkhus’ state.” The wanderer Vacchagotta received the going forth and full ordination in the presence of the Blessed One.
Not long after his full ordination, a half-month after his full ordination, the venerable Vacchagotta approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Vacchagotta said to the Blessed One: “Venerable sir, I have attained whatever can be attained by the knowledge of a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]|, by the |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| of a trainee. Let the Blessed One teach me the Dhamma further.”
Three Knowledges
“Then, Vaccha, develop further the two qualities of |tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|. For when these two qualities are developed further, they lead to the comprehension of numerous elements.
Then, Vaccha, to the extent that you may wish: ‘May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::world of the gods [brahmaloka]|’ — then, in each case, you would be capable of realizing it, there being a suitable basis.
Then, Vaccha, to the extent that you may wish: ‘May I, with the |divine ear element::clairaudience, the divine auditory faculty [dibba + sotadhātu]|, which is purified and surpasses the human range, hear both kinds of sounds, divine and human, whether distant or near’ — then, in each case, you would be capable of realizing it, there being a suitable basis.
Then, Vaccha, to the extent that you may wish: ‘May I |discern::distinguish, understand, know clearly [pajānāti]| the minds of other beings, of other persons, having encompassed them with my own mind. May I discern a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion’, may I discern a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion’; may I discern a mind |with aversion::with hatred, with ill will [sadosa]| as ‘a mind with aversion’, may I discern a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as ‘a mind free from aversion’; may I discern a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind’, may I discern a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion’; may I discern a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind’; may I discern a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind’; may I discern an |exalted::grand [mahaggata]| mind as ‘an exalted mind’, may I discern a mind that is not exalted as ‘a mind that is not exalted’; may I discern a |surpassable::inferior [sauttara]| mind as ‘a surpassable mind’, may I discern an |unsurpassed::highest, incomparable [anuttara]| mind as ‘an unsurpassed mind’; may I discern a |collected::composed, settled [samāhita]| mind as ‘a collected mind’, may I discern an |uncollected::not composed, not settled [asamāhita]| mind as ‘an uncollected mind’; may I discern a |liberated::freed [vimutta]| mind as ‘a liberated mind’, may I discern a mind that is not liberated as ‘a mind that is not liberated’ — then, in each case, you would be capable of realizing it, there being a suitable basis.
Then, Vaccha, to the extent that you may wish: ‘May I recollect my manifold past lives, such as: one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, and many cycles of [universal] contraction and expansion; in such a place I was named so-and-so, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my lifespan; and passing away from there, I was reborn elsewhere; and there too I had such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan; and passing away from there, I was reborn here. Thus, with all aspects and in detail, may I recollect my manifold past lives’ — then, in each case, you would be capable of realizing it, there being a suitable basis.
Then, Vaccha, to the extent that you may wish: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human ability, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions’ — then, in each case, you would be capable of realizing it, there being a suitable basis.
Then, Vaccha, to the extent that you may wish: ‘May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having directly realized and attained in this very life the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, achieved by one’s own direct knowledge’ — then, you would be capable of realizing it, there being a suitable basis.
Then the venerable Vacchagotta, being delighted and pleased with the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
Then the venerable Vacchagotta, dwelling alone, secluded, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.
He |directly knew::understood experientially; lit. completely knew [abbhaññāsi]|: “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.” And the venerable Vacchagotta became one among the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|.
Now at that time, a number of bhikkhus were going to see the Blessed One. The venerable Vacchagotta saw them coming from afar. Seeing them, he went to meet them and said, “Where are the venerable ones going?”
“We are going to see the Blessed One, friend,” they replied.
“In that case, may the venerable ones pay homage to the Blessed One on my behalf with your heads at the Blessed One’s feet and say this: ‘Venerable sir, the bhikkhu Vacchagotta pays homage to the Blessed One with his head at the Blessed One’s feet and says: The Blessed One has been served by me, the Accomplished One has been served by me.’”
“Yes, friend,” those bhikkhus replied to the venerable Vacchagotta. Then those bhikkhus approached the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Venerable sir, the venerable Vacchagotta pays homage with his head at the Blessed One’s feet and says: ‘The Blessed One has been served by me, the Accomplished One has been served by me.’”
“Bhikkhus, having encompassed his mind with my own mind, I already knew of the bhikkhu Vacchagotta: ‘The bhikkhu Vacchagotta possesses the three true knowledges, he is |of great psychic power::of great spiritual power [mahiddhika]| and great might.’ And deities also told me this: ‘Venerable sir, the bhikkhu Vacchagotta possesses the three true knowledges, he is of great psychic power and great might.’”
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
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.
“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.
“Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca:
“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.
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.
Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.
“Tiṭṭhatu bhavaṁ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti?
“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.
“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?
“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.
“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?
“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.
“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?
“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.
“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?
“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.
“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?
“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.
“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.
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.
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.
Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati.
Abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“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.
“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.
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.
“Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṁvattissanti.
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.
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.
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.
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.
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.
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.
Atha kho āyasmā vacchagotto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṁ ahosi.
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?
“Bhagavantaṁ kho mayaṁ, āvuso, dassanāya gacchāmā”ti.
“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.
“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.
“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.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.