| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७२
Majjhima Nikāya 72
The Middle-Length Suttas Collection 72
अग्गिवच्छसुत्त
Aggivacchasutta
With Vacchagotta on Fire
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो वच्छगोत्तो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो वच्छगोत्तो परिब्बाजको भगवन्तं एतदवोच:
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“किं नु खो, भो गोतम, ‘सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi1 bhavaṁ gotamo”ti?
“Master Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं पन, भो गोतम, ‘असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं नु खो, भो गोतम, ‘अन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘The world is finite. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘अन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘antavā loko, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं पन, भो गोतम, ‘अनन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘The world is infinite. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘अनन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘anantavā loko, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं नु खो, भो गोतम, ‘तं जीवं तं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘तं जीवं तं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं पन, भो गोतम, ‘अञ्ञं जीवं अञ्ञं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘अञ्ञं जीवं अञ्ञं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं नु खो, भो गोतम, ‘होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘A Realized One still exists after death. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं पन, भो गोतम, ‘न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘A Realized One no longer exists after death. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं नु खो, भो गोतम, ‘होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“किं पन, भो गोतम, ‘नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति—एवंदिट्ठि भवं गोतमो”ति?
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Then is this your view: ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”
“न खो अहं, वच्छ, एवंदिट्ठि: ‘नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽ”ति।
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“That’s not my view, Vaccha.”
“‘किं नु खो, भो गोतम, सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—सस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं पन, भो गोतम, असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—असस्सतो लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं नु खो, भो गोतम, अन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—अन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं पन, भो गोतम, अनन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—अनन्तवा लोको, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं नु खो, भो गोतम, तं जीवं तं सरीरं, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—तं जीवं तं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं पन, भो गोतम, अञ्ञं जीवं अञ्ञं सरीरं, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—अञ्ञं जीवं अञ्ञं सरीरं, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं नु खो, भो गोतम, होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं पन, भो गोतम, न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं नु खो, भो गोतम, होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। ‘किं पन, भो गोतम, नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ति—एवंदिट्ठि भवं गोतमोऽति इति पुट्ठो समानो ‘न खो अहं, वच्छ, एवंदिट्ठि—नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति वदेसि। किं पन भो गोतमो आदीनवं सम्पस्समानो एवं इमानि सब्बसो दिट्ठिगतानि अनुपगतो”ति?
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—sassato loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—asassato loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—antavā loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—anantavā loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti?
“Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’ Seeing what drawback do you avoid all these convictions?”
“‘सस्सतो लोकोऽति खो, वच्छ, दिट्ठिगतमेतं दिट्ठिगहनं दिट्ठिकन्तारो दिट्ठिविसूकं दिट्ठिविप्फन्दितं दिट्ठिसंयोजनं सदुक्खं सविघातं सौपायासं सपरिळाहं, न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति। ‘असस्सतो लोकोऽति खो, वच्छ …पे… ‘अन्तवा लोकोऽति खो, वच्छ …पे… ‘अनन्तवा लोकोऽति खो, वच्छ …पे… ‘तं जीवं तं सरीरन्ऽति खो, वच्छ …पे… ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति खो, वच्छ …पे… ‘होति तथागतो परं मरणाऽति खो, वच्छ …पे… ‘न होति तथागतो परं मरणाऽति खो, वच्छ …पे… ‘होति च न च होति तथागतो परं मरणाऽति खो, वच्छ …पे… ‘नेव होति न न होति तथागतो परं मरणाऽति खो, वच्छ, दिट्ठिगतमेतं दिट्ठिगहनं दिट्ठिकन्तारो दिट्ठिविसूकं दिट्ठिविप्फन्दितं दिट्ठिसंयोजनं सदुक्खं सविघातं सौपायासं सपरिळाहं, न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति। इमं खो अहं, वच्छ, आदीनवं सम्पस्समानो एवं इमानि सब्बसो दिट्ठिगतानि अनुपगतो”ति।
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro2 diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. ‘Asassato loko’ti kho, vaccha …pe… ‘antavā loko’ti kho, vaccha …pe… ‘anantavā loko’ti kho, vaccha …pe… ‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe… ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe… ‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti.
“Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. Seeing this drawback I avoid all these convictions.”
“अत्थि पन भोतो गोतमस्स किञ्चि दिट्ठिगतन्”ति?
“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?
“But does Master Gotama have any convictions at all?”
“दिट्ठिगतन्ति खो, वच्छ, अपनीतमेतं तथागतस्स। दिट्ठञ्हेतं, वच्छ, तथागतेन: ‘इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना, इति वेदनाय समुदयो, इति वेदनाय अत्थङ्गमो; इति सञ्ञा, इति सञ्ञाय समुदयो, इति सञ्ञाय अत्थङ्गमो; इति सङ्खारा, इति सङ्खारानं समुदयो, इति सङ्खारानं अत्थङ्गमो; इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति। तस्मा तथागतो सब्बमञ्ञितानं सब्बमथितानं सब्बअहङ्कारममङ्कारमानानुसयानं खया विरागा निरोधा चागा पटिनिस्सग्गा अनुपादा विमुत्तोति वदामी”ति।
“Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa. Diṭṭhañhetaṁ, vaccha, tathāgatena: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.
“The Realized One has done away with convictions. For the Realized One has seen: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ That’s why the Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all conceiving, all worries, and all ego, possessiveness, or underlying tendency to conceit, I say.”
“एवं विमुत्तचित्तो पन, भो गोतम, भिक्खु कुहिं उपपज्जती”ति?
“Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti?
“But Master Gotama, when a bhikkhu’s mind is freed like this, where are they reborn?”
“उपपज्जतीति खो, वच्छ, न उपेति”।
“Upapajjatīti kho, vaccha, na upeti”.
“‘They’re reborn’ doesn’t apply, Vaccha.”
“तेन हि, भो गोतम, न उपपज्जती”ति?
“Tena hi, bho gotama, na upapajjatī”ti?
“Well then, are they not reborn?”
“न उपपज्जतीति खो, वच्छ, न उपेति”।
“Na upapajjatīti kho, vaccha, na upeti”.
“‘They’re not reborn’ doesn’t apply, Vaccha.”
“तेन हि, भो गोतम, उपपज्जति च न च उपपज्जती”ति?
“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?
“Well then, are they both reborn and not reborn?”
“उपपज्जति च न च उपपज्जतीति खो, वच्छ, न उपेति”।
“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.
“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”
“तेन हि, भो गोतम, नेव उपपज्जति न न उपपज्जती”ति?
“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?
“Well then, are they neither reborn nor not reborn?”
“नेव उपपज्जति न न उपपज्जतीति खो, वच्छ, न उपेति”।
“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.
“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”
“‘एवं विमुत्तचित्तो पन, भो गोतम, भिक्खु कुहिं उपपज्जतीऽति इति पुट्ठो समानो ‘उपपज्जतीति खो, वच्छ, न उपेतीऽति वदेसि। ‘तेन हि, भो गोतम, न उपपज्जतीऽति इति पुट्ठो समानो ‘न उपपज्जतीति खो, वच्छ, न उपेतीऽति वदेसि। ‘तेन हि, भो गोतम, उपपज्जति च न च उपपज्जतीऽति इति पुट्ठो समानो ‘उपपज्जति च न च उपपज्जतीति खो, वच्छ, न उपेतीऽति वदेसि। ‘तेन हि, भो गोतम, नेव उपपज्जति न न उपपज्जतीऽति इति पुट्ठो समानो ‘नेव उपपज्जति न न उपपज्जतीति खो, वच्छ, न उपेतीऽति वदेसि। एत्थाहं, भो गोतम, अञ्ञाणमापादिं, एत्थ सम्मोहमापादिं। यापि मे एसा भोतो गोतमस्स पुरिमेन कथासल्लापेन अहु पसादमत्ता सापि मे एतरहि अन्तरहिता”ति।
“‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.
“Master Gotama, when asked all these questions, you say: ‘It doesn’t apply.’ I fail to understand this point, Master Gotama; I’ve fallen into confusion. And I’ve now lost even the degree of clarity I had from previous discussions with Master Gotama.”
“अलञ्हि ते, वच्छ, अञ्ञाणाय, अलं सम्मोहाय। गम्भीरो हायं, वच्छ, धम्मो दुद्दसो दुरनुबोधो सन्तो पणीतो अतक्कावचरो निपुणो पण्डितवेदनीयो। सो तया दुज्जानो अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रयोगेन अञ्ञत्राचरियकेन।
“Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya. Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.
“No wonder you don’t understand, Vaccha, no wonder you’re confused. For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s hard for you to understand, since you have a different view, creed, and preference, unless you dedicate yourself to practice with the guidance of tradition.
तेन हि, वच्छ, तञ्ञेवेत्थ पटिपुच्छिस्सामि; यथा ते खमेय्य तथा नं ब्याकरेय्यासि।
Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.
Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.
तं किं मञ्ञसि, वच्छ, सचे ते पुरतो अग्गि जलेय्य, जानेय्यासि त्वं: ‘अयं मे पुरतो अग्गि जलतीऽ”ति?
Taṁ kiṁ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṁ: ‘ayaṁ me purato aggi jalatī’”ti?
What do you think, Vaccha? Suppose a fire was burning in front of you. Would you know: ‘This fire is burning in front of me’?”
“सचे मे, भो गोतम, पुरतो अग्गि जलेय्य, जानेय्याहं: ‘अयं मे पुरतो अग्गि जलतीऽ”ति।
“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ: ‘ayaṁ me purato aggi jalatī’”ti.
“Yes, I would, Master Gotama.”
“सचे पन तं, वच्छ, एवं पुच्छेय्य: ‘यो ते अयं पुरतो अग्गि जलति अयं अग्गि किं पटिच्च जलतीऽति, एवं पुट्ठो त्वं, वच्छ, किन्ति ब्याकरेय्यासी”ति?
“Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?
“But Vaccha, suppose they were to ask you: ‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”
“सचे मं, भो गोतम, एवं पुच्छेय्य:
“Sace maṁ, bho gotama, evaṁ puccheyya:
‘यो ते अयं पुरतो अग्गि जलति अयं अग्गि किं पटिच्च जलतीऽति, एवं पुट्ठो अहं, भो गोतम, एवं ब्याकरेय्यं: ‘यो मे अयं पुरतो अग्गि जलति अयं अग्गि तिणकट्ठुपादानं पटिच्च जलतीऽ”ति।
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ: ‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti.
“I would answer like this: ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”
“सचे ते, वच्छ, पुरतो सो अग्गि निब्बायेय्य, जानेय्यासि त्वं: ‘अयं मे पुरतो अग्गि निब्बुतोऽ”ति?
“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ: ‘ayaṁ me purato aggi nibbuto’”ti?
“Suppose that fire burning in front of you was extinguished. Would you know: ‘This fire in front of me is extinguished’?”
“सचे मे, भो गोतम, पुरतो सो अग्गि निब्बायेय्य, जानेय्याहं: ‘अयं मे पुरतो अग्गि निब्बुतोऽ”ति।
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ: ‘ayaṁ me purato aggi nibbuto’”ti.
“Yes, I would, Master Gotama.”
“सचे पन तं, वच्छ, एवं पुच्छेय्य: ‘यो ते अयं पुरतो अग्गि निब्बुतो सो अग्गि इतो कतमं दिसं गतो—पुरत्थिमं वा दक्खिणं वा पच्छिमं वा उत्तरं वाऽति, एवं पुट्ठो त्वं, वच्छ, किन्ति ब्याकरेय्यासी”ति?
“Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato—puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?
“But Vaccha, suppose they were to ask you: ‘This fire in front of you that is extinguished: in what direction did it go—east, south, west, or north?’ How would you answer?”
“न उपेति, भो गोतम, यञ्हि सो, भो गोतम, अग्गि तिणकट्ठुपादानं पटिच्च अजलि तस्स च परियादाना अञ्ञस्स च अनुपहारा अनाहारो निब्बुतोत्वेव सङ्ख्यं गच्छती”ति।
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali3 tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.
“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.”
“एवमेव खो, वच्छ, येन रूपेन तथागतं पञ्ञापयमानो पञ्ञापेय्य तं रूपं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। रूपसङ्खयविमुत्तो खो, वच्छ, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाळ्हो—सेय्यथापि महासमुद्दो। उपपज्जतीति न उपेति, न उपपज्जतीति न उपेति, उपपज्जति च न च उपपज्जतीति न उपेति, नेव उपपज्जति न न उपपज्जतीति न उपेति।
“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
“In the same way, Vaccha, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
याय वेदनाय तथागतं पञ्ञापयमानो पञ्ञापेय्य सा वेदना तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। वेदनासङ्खयविमुत्तो खो, वच्छ, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाळ्हो—सेय्यथापि महासमुद्दो। उपपज्जतीति न उपेति, न उपपज्जतीति न उपेति, उपपज्जति च न च उपपज्जतीति न उपेति, नेव उपपज्जति न न उपपज्जतीति न उपेति। याय सञ्ञाय तथागतं पञ्ञापयमानो पञ्ञापेय्य सा सञ्ञा तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। सञ्ञासङ्खयविमुत्तो खो, वच्छ, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाळ्हो—सेय्यथापि महासमुद्दो। उपपज्जतीति न उपेति, न उपपज्जतीति न उपेति, उपपज्जति च न च उपपज्जतीति न उपेति, नेव उपपज्जति न न उपपज्जतीति न उपेति। येहि सङ्खारेहि तथागतं पञ्ञापयमानो पञ्ञापेय्य ते सङ्खारा तथागतस्स पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। सङ्खारसङ्खयविमुत्तो खो, वच्छ, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाळ्हो—सेय्यथापि महासमुद्दो। उपपज्जतीति न उपेति, न उपपज्जतीति न उपेति, उपपज्जति च न च उपपज्जतीति न उपेति, नेव उपपज्जति न न उपपज्जतीति न उपेति। येन विञ्ञाणेन तथागतं पञ्ञापयमानो पञ्ञापेय्य तं विञ्ञाणं तथागतस्स पहीनं उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं। विञ्ञाणसङ्खयविमुत्तो खो, वच्छ, तथागतो गम्भीरो अप्पमेय्यो दुप्परियोगाळ्हो—सेय्यथापि महासमुद्दो। उपपज्जतीति न उपेति, न उपपज्जतीति न उपेति, उपपज्जति च न च उपपज्जतीति न उपेति, नेव उपपज्जति न न उपपज्जतीति न उपेती”ति।
Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. Yāya saññāya tathāgataṁ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti. Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.
Any feeling … perception … choices … consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.”
एवं वुत्ते, वच्छगोत्तो परिब्बाजको भगवन्तं एतदवोच:
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca:
When he said this, the wanderer Vacchagotta said to the Buddha:
“सेय्यथापि, भो गोतम, गामस्स वा निगमस्स वा अविदूरे महासालरुक्खो। तस्स अनिच्चता साखापलासा पलुज्जेय्युं, तचपपटिका पलुज्जेय्युं, फेग्गू पलुज्जेय्युं; सो अपरेन समयेन अपगतसाखापलासो अपगततचपपटिको अपगतफेग्गुको सुद्धो अस्स, सारे पतिट्ठितो; एवमेव भोतो गोतमस्स पावचनं अपगतसाखापलासं अपगततचपपटिकं अपगतफेग्गुकं सुद्धं, सारे पतिट्ठितं।
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.
“Master Gotama, suppose there was a large sal tree not far from a town or village. And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off. After some time it would be rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood. In the same way, Master Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, pure and established in the pith.
अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
अग्गिवच्छसुत्तं निट्ठितं दुतियं।
Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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