Theravadan

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From: Bhikkhu Sujato

Majjhima Nikāya 73 Middle Discourses 73

Mahāvacchasutta The Longer Discourse With Vacchagotta

Evaṁ me sutaṁ—So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“dīgharattāhaṁ bhotā gotamena sahakathī. “For a long time I have had discussions with the worthy Gotama.

Sādhu me bhavaṁ gotamo saṅkhittena kusalākusalaṁ desetū”ti. Please teach me in brief what is skillful and what is unskillful.”

“Saṅkhittenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ, vitthārenapi kho te ahaṁ, vaccha, kusalākusalaṁ deseyyaṁ; “Vaccha, I can teach you what is skillful and what is unskillful in brief or in detail.

api ca te ahaṁ, vaccha, saṅkhittena kusalākusalaṁ desessāmi. Still, let me do so in brief.

Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. Listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. “Yes, worthy sir,” Vaccha replied.

Bhagavā etadavoca: The Buddha said this:

“Lobho kho, vaccha, akusalaṁ, alobho kusalaṁ; “Greed is unskillful, contentment is skillful.

doso kho, vaccha, akusalaṁ, adoso kusalaṁ; Hate is unskillful, love is skillful.

moho kho, vaccha, akusalaṁ, amoho kusalaṁ. Delusion is unskillful, understanding is skillful.

Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā. So there are these three unskillful things and three that are skillful.

Pāṇātipāto kho, vaccha, akusalaṁ, pāṇātipātā veramaṇī kusalaṁ; Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful.

adinnādānaṁ kho, vaccha, akusalaṁ, adinnādānā veramaṇī kusalaṁ; Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful.

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. So there are these ten unskillful things and ten that are skillful.

Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti. When a mendicant has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that mendicant is perfected. They’ve ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.”

“Tiṭṭhatu bhavaṁ gotamo. “Leaving aside the worthy Gotama,

Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti? is there even a single monk disciple of the worthy Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”

“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. “There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū. “Leaving aside the worthy Gotama and the monks,

Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti? is there even a single nun disciple of the worthy Gotama who has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements?”

“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. “There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. “Leaving aside the worthy Gotama, the monks, and the nuns,

Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti? is there even a single layman disciple of Mister Gotama—white-clothed and chaste—who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return 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. “There are not just one hundred such chaste laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. “Leaving aside Mister Gotama, the monks, the nuns, and the chaste laymen,

Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? is there even a single layman disciple of the worthy Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding 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. “There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. “Leaving aside Mister Gotama, the monks, the nuns, the chaste laymen, and the laymen enjoying sensual pleasures,

Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti? is there even a single laywoman disciple of Mister Gotama—white-clothed and chaste—who, with the ending of the five lower fetters, is reborn spontaneously, to be extinguished there, not liable to return 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. “There are not just one hundred such chaste laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Tiṭṭhatu bhavaṁ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. “Leaving aside Mister Gotama, the monks, the nuns, the chaste laymen, the laymen enjoying sensual pleasures, and the chaste laywomen,

Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti? is there even a single laywoman disciple of the worthy Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding 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. “There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

“Sace hi, bho gotama, imaṁ dhammaṁ bhavaṁyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṁsu; “If the worthy Gotama was the only one to succeed in this teaching, not any monks,

evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. then this spiritual path would be incomplete in that respect.

Yasmā ca kho, bho gotama, imaṁ dhammaṁ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; But because both the worthy Gotama and monks have succeeded in this teaching,

evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. 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; If the worthy Gotama and the monks were the only ones to succeed in this teaching, not any nuns …

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; chaste laymen …

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.

evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena.

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; chaste laywomen …

evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena.

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; laywomen enjoying sensual pleasures,

evamidaṁ brahmacariyaṁ aparipūraṁ abhavissa tenaṅgena. then this spiritual path would be incomplete in that respect.

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; But because Mister Gotama, monks, nuns, chaste laymen, laymen enjoying sensual pleasures, chaste laywomen, and laywomen enjoying sensual pleasures have all succeeded in this teaching,

evamidaṁ brahmacariyaṁ paripūraṁ tenaṅgena. 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 the Ganges river slants, slopes, and inclines towards the ocean, and keeps pushing into the ocean, in the same way the worthy Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards extinguishment, and keeps pushing into extinguishment.

Abhikkantaṁ, bho gotama …pe… Excellent, worthy Gotama! …

esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

“Yo kho, vaccha, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; “Vaccha, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.

api ca mettha puggalavemattatā viditā”ti. However, I have recognized 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. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ. And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence.

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vacchagotto bhagavantaṁ etadavoca: Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him,

“yāvatakaṁ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṁ, anuppattaṁ taṁ mayā; “Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee.

uttari ca me bhagavā dhammaṁ desetū”ti. Please teach me further.”

“Tena hi tvaṁ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca. “Well then, Vaccha, further develop two things: serenity and discernment.

Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṁvattissanti. When you have further developed these two things, they’ll lead to the penetration of many elements.

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘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, ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the realm of divinity.’

tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane. ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—‘May I understand the minds of other beings and individuals, having comprehended them with my mind.

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, May I understand mind with greed as “mind with greed”,

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; and mind without greed as “mind without greed”;

sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, mind with hate as “mind with hate”,

vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; and mind without hate as “mind without hate”;

samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, mind with delusion as “mind with delusion”,

vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; and mind without delusion as “mind without delusion”;

saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, constricted mind as “constricted mind”,

vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; and scattered mind as “scattered mind”;

mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, expansive mind as “expansive mind”,

amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; and unexpansive mind as “unexpansive mind”;

sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, mind that is not supreme as “mind that is not supreme”,

anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; and mind that is supreme as “mind that is supreme”;

samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, mind immersed in samādhi as “mind immersed in samādhi”,

asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; and mind not immersed in samādhi as “mind not immersed in samādhi”;

vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, freed mind as “freed mind”,

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, and unfreed mind as “unfreed mind”.’

tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘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, ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’

tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘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, ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’

tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane.

So tvaṁ, vaccha, yāvadeva ākaṅkhissasi: Whenever you want, you will be capable of realizing these things, since each and every one is within range:

‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’”

tatra tatreva sakkhibhabbataṁ pāpuṇissasi, sati satiāyatane”ti.

Atha kho āyasmā vacchagotto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And then Venerable Vacchagotta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho 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 Vacchagotta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

Aññataro kho panāyasmā vacchagotto arahataṁ ahosi. And Venerable Vacchagotta became one of the perfected.

Tena kho pana samayena sambahulā bhikkhū bhagavantaṁ dassanāya gacchanti. Now at that time several mendicants were going to see the Buddha.

Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Vacchagotta saw them coming off in the distance,

Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: went up to them, and said,

“handa kahaṁ pana tumhe āyasmanto gacchathā”ti? “Hello venerables, where are you going?”

“Bhagavantaṁ kho mayaṁ, āvuso, dassanāya gacchāmā”ti. “Reverend, we are going to see the Buddha.”

“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha: “Well then, reverends, in my name please bow with your head at the Buddha’s feet and say:

‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—‘Sir, the mendicant Vacchagotta bows with his head to your feet and says,

pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. “I have served the Blessed One! I have served the Holy One!”’”

“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṁ. “Yes, reverend,” they replied.

Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then those mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

“āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti: “Sir, the mendicant Vacchagotta bows with his head to your feet and says:

‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. ‘I have served the Blessed One! I have served the Holy One!’”

“Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito: “I’ve already comprehended Vacchagotta’s mind and understood that

‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. he has the three knowledges, and is very mighty and powerful.

Devatāpi me etamatthaṁ ārocesuṁ: And deities also told me about this.”

‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.

Idamavoca bhagavā. That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said.

Mahāvacchasuttaṁ niṭṭhitaṁ tatiyaṁ.

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