| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७१
Majjhima Nikāya 71
The Middle-Length Suttas Collection 71
तेविज्जवच्छसुत्त
Tevijjavacchasutta
To Vacchagotta on the Three Knowledges
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन वच्छगोत्तो परिब्बाजको एकपुण्डरीके परिब्बाजकारामे पटिवसति।
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati.
Now at that time the wanderer Vacchagotta was residing in the Single Lotus Monastery of the wanderers.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसि। अथ खो भगवतो एतदहोसि: “अतिप्पगो खो ताव वेसालियं पिण्डाय चरितुं; यन्नूनाहं येन एकपुण्डरीको परिब्बाजकारामो येन वच्छगोत्तो परिब्बाजको तेनुपसङ्कमेय्यन्”ति। अथ खो भगवा येन एकपुण्डरीको परिब्बाजकारामो येन वच्छगोत्तो परिब्बाजको तेनुपसङ्कमि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: “atippago kho tāva vesāliyaṁ piṇḍāya carituṁ; yannūnāhaṁ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then it occurred to him, “It’s too early to wander for alms in Vesālī. Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?” So that’s what he did.
अद्दसा खो वच्छगोत्तो परिब्बाजको भगवन्तं दूरतोव आगच्छन्तं। दिस्वान भगवन्तं एतदवोच: “एतु खो, भन्ते, भगवा। स्वागतं, भन्ते, भगवतो। चिरस्सं खो, भन्ते, भगवा इमं परियायमकासि यदिदं इधागमनाय। निसीदतु, भन्ते, भगवा इदमासनं पञ्ञत्तन्”ति।
Addasā kho vacchagotto paribbājako bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “Etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṁ paññattan”ti.
Vacchagotta saw the Buddha coming off in the distance, and said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”
निसीदि भगवा पञ्ञत्ते आसने। वच्छगोत्तोपि खो परिब्बाजको अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो वच्छगोत्तो परिब्बाजको भगवन्तं एतदवोच:
Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:
The Buddha sat on the seat spread out, while Vacchagotta took a low seat and sat to one side. Then Vacchagotta said to the Buddha:
“सुतं मेतं, भन्ते: ‘समणो गोतमो सब्बञ्ञू सब्बदस्सावी, अपरिसेसं ञाणदस्सनं पटिजानाति, चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति। ये ते, भन्ते, एवमाहंसु: ‘समणो गोतमो सब्बञ्ञू सब्बदस्सावी, अपरिसेसं ञाणदस्सनं पटिजानाति, चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति, कच्चि ते, भन्ते, भगवतो वुत्तवादिनो, न च भगवन्तं अभूतेन अब्भाचिक्खन्ति, धम्मस्स चानुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति?
“sutaṁ metaṁ, bhante: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
“Sir, I have heard this: ‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“ये ते, वच्छ, एवमाहंसु: ‘समणो गोतमो सब्बञ्ञू सब्बदस्सावी, अपरिसेसं ञाणदस्सनं पटिजानाति, चरतो च मे तिट्ठतो च सुत्तस्स च जागरस्स च सततं समितं ञाणदस्सनं पच्चुपट्ठितन्ऽति, न मे ते वुत्तवादिनो, अब्भाचिक्खन्ति च पन मं असता अभूतेना”ति।
“Ye te, vaccha, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ asatā abhūtenā”ti.
“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
“कथं ब्याकरमाना पन मयं, भन्ते, वुत्तवादिनो चेव भगवतो अस्साम, न च भगवन्तं अभूतेन अब्भाचिक्खेय्याम, धम्मस्स चानुधम्मं ब्याकरेय्याम, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्या”ति?
“Kathaṁ byākaramānā pana mayaṁ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“‘तेविज्जो समणो गोतमोऽति खो, वच्छ, ब्याकरमानो वुत्तवादी चेव मे अस्स, न च मं अभूतेन अब्भाचिक्खेय्य, धम्मस्स चानुधम्मं ब्याकरेय्य, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्य।
“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya.
“‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
अहञ्हि, वच्छ, यावदेव आकङ्खामि अनेकविहितं पुब्बेनिवासं अनुस्सरामि, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।
Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
For, Vaccha, whenever I want, I recollect my 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. 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.’ And so I recollect my many kinds of past lives, with features and details.
अहञ्हि, वच्छ, यावदेव आकङ्खामि दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते …पे… यथाकम्मूपगे सत्ते पजानामि।
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāmi.
And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.
अहञ्हि, वच्छ, आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामि।
Ahañhi, vaccha, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.
And I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.
‘तेविज्जो समणो गोतमोऽति खो, वच्छ, ब्याकरमानो वुत्तवादी चेव मे अस्स, न च मं अभूतेन अब्भाचिक्खेय्य, धम्मस्स चानुधम्मं ब्याकरेय्य, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्या”ति।
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti.
‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.”
एवं वुत्ते, वच्छगोत्तो परिब्बाजको भगवन्तं एतदवोच: “अत्थि नु खो, भो गोतम, कोचि गिही गिहिसंयोजनं अप्पहाय कायस्स भेदा दुक्खस्सन्तकरो”ति?
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca: “atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti?
When he said this, the wanderer Vacchagotta said to the Buddha, “Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?”
“नत्थि खो, वच्छ, कोचि गिही गिहिसंयोजनं अप्पहाय कायस्स भेदा दुक्खस्सन्तकरो”ति।
“Natthi kho, vaccha, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti.
“No, Vaccha.”
“अत्थि पन, भो गोतम, कोचि गिही गिहिसंयोजनं अप्पहाय कायस्स भेदा सग्गूपगो”ति?
“Atthi pana, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpago”ti?
“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?”
“न खो, वच्छ, एकंयेव सतं न द्वे सतानि न तीणि सतानि न चत्तारि सतानि न पञ्च सतानि, अथ खो भिय्योव ये गिही गिहिसंयोजनं अप्पहाय कायस्स भेदा सग्गूपगा”ति।
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho1 bhiyyova ye gihī gihisaṁyojanaṁ appahāya kāyassa bhedā saggūpagā”ti.
“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.”
“अत्थि नु खो, भो गोतम, कोचि आजीवको कायस्स भेदा दुक्खस्सन्तकरो”ति?
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti?
“Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?”
“नत्थि खो, वच्छ, कोचि आजीवको कायस्स भेदा दुक्खस्सन्तकरो”ति।
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti.
“No, Vaccha.”
“अत्थि पन, भो गोतम, कोचि आजीवको कायस्स भेदा सग्गूपगो”ति?
“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti?
“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?”
“इतो खो सो, वच्छ, एकनवुतो कप्पो यमहं अनुस्सरामि, नाभिजानामि कञ्चि आजीवकं सग्गूपगं अञ्ञत्र एकेन; सोपासि कम्मवादी किरियवादी”ति।
“Ito kho so, vaccha, ekanavuto kappo2 yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; sopāsi kammavādī kiriyavādī”ti.
“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one; and he taught the efficacy of deeds and action.”
“एवं सन्ते, भो गोतम, सुञ्ञं अदुं तित्थायतनं अन्तमसो सग्गूपगेनपी”ति?
“Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti?
“In that case, Master Gotama, the sectarian tenets are empty even of the chance to go to heaven.”
“एवं, वच्छ, सुञ्ञं अदुं तित्थायतनं अन्तमसो सग्गूपगेनपी”ति।
“Evaṁ, vaccha, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti.
“Yes, Vaccha, the sectarian tenets are empty even of the chance to go to heaven.”
इदमवोच भगवा। अत्तमनो वच्छगोत्तो परिब्बाजको भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, the wanderer Vacchagotta was happy with what the Buddha said.
तेविज्जवच्छसुत्तं निट्ठितं पठमं।
Tevijjavacchasuttaṁ niṭṭhitaṁ paṭhamaṁ.
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 »]
Footnotes:
