9. “If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of painful feeling.’
“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of painful feeling.’
10. “If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of neither-painful-nor-pleasant feeling.’
“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: [477] ‘Enter upon and abide in such a kind of neither-painful-nor-pleasant feeling.’
11. “Bhikkhus, I do not say of all bhikkhus that they still have work to do with diligence; nor do I say of all bhikkhus that they have no more work to do with diligence.
12. “I do not say of those bhikkhus who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge, that they still have work to do with diligence. Why is that? They have done their work with diligence; they are no more capable of being negligent.
13. “I say of such bhikkhus who are in higher training, whose minds have not yet reached the goal, and who are still aspiring to the supreme security from bondage, that they still have work to do with diligence. Why is that? Because when those venerable ones make use of suitable resting places and associate with good friends and nurture their spiritual faculties, they may by realising for themselves with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for these bhikkhus, I say that they still have work to do with diligence.
14. “Bhikkhus, there are seven kinds of persons to be found existing in the world.701 What seven? They are: one liberated-in-both ways, one liberated-by-wisdom, a body-witness, one attained-to-view, one liberated-by-faith, a Dhamma-follower, and a faith-follower.
15. “What kind of person is one liberated-in-both-ways? Here some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and his taints are destroyed by his seeing with wisdom. This kind of person is called one liberated-in-both-ways.702 I do not say of such a bhikkhu that he still has work to do with diligence. Why is that? He has done his work with diligence; he is no more capable of being negligent.
16. “What kind of person is one liberated-by-wisdom? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but his taints are destroyed by his seeing with wisdom. This kind of person is called one liberated-by-wisdom.703 [478] I do not say of such a bhikkhu that he still has work to do with diligence. Why is that? He has done his work with diligence; he is no more capable of being negligent.
17. “What kind of person is a body-witness? Here some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and some of his taints are destroyed by his seeing with wisdom. This kind of person is called a body-witness.704 I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one makes use of suitable resting places and associates with good friends and nurtures his spiritual faculties, he may by realising for himself with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
18. “What kind of person is one attained-to-view? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but some of his taints are destroyed by his seeing with wisdom, and he has reviewed and examined with wisdom the teachings proclaimed by the Tathāgata. This kind of person is called one attained-to-view.705 I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
19. “What kind of person is one liberated-by-faith? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but some of his taints are destroyed by his seeing with wisdom, and his faith is planted, rooted, and established in the Tathāgata.706 This kind of person is called one liberated-by-faith. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one [479]…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
20. “What kind of person is a Dhamma-follower? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his taints are not yet destroyed by his seeing with wisdom, but those teachings proclaimed by the Tathāgata are accepted by him after reflecting on them sufficiently with wisdom. Furthermore, he has these qualities: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty. This kind of person is called a Dhamma-follower. 707 I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
21. “What kind of person is a faith-follower? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his taints are not yet destroyed by his seeing with wisdom, yet he has sufficient faith in and love for the Tathāgata. Furthermore, he has these qualities: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty. This kind of person is called a faith-follower. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one makes use of suitable resting places and associates with good friends and nurtures his spiritual faculties, he may by realising for himself with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.
22. “Bhikkhus, I do not say that final knowledge is achieved all at once. On the contrary, final knowledge is achieved by gradual training, by gradual practice, by gradual progress. [480]
23. “And how is final knowledge achieved by gradual training, gradual practice, gradual progress? Here one who has faith [in a teacher] visits him; when he visits him, he pays respect to him; when he pays respect to him, he gives ear; one who gives ear hears the Dhamma; having heard the Dhamma, he memorises it; he examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up in him; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.708
24.
“There has not been that faith,709 bhikkhus, and there has not been that visiting, and there has not been that paying of respect, and there has not been that giving ear, and there has not been that hearing of the Dhamma, and there has not been that memorising of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that zeal, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this Doctrine and Discipline?
25. “Bhikkhus, there is a four-phrased statement, and when it is recited a wise man would quickly understand it.710 I shall recite it to you, bhikkhus. Try to understand it.”
“Venerable sir, who are we that we should understand the Dhamma?”
26. “Bhikkhus, even with a teacher who is concerned with material things, an heir to material things, attached to material things, such haggling [by his disciples] would not be proper: ‘If we get this, we will do it; if we don’t get this, we won’t do it’; so what [should be said when the teacher is] the Tathāgata, who is utterly detached from material things?
27. “Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing. For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, [481] it is natural that he conduct himself thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body, but my energy shall not be relaxed so long as I have not attained what can be attained by manly strength, manly energy, and manly persistence.’711 For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, one of two fruits may be expected: either final knowledge here and now or, if there is a trace of clinging left, non-return.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
3
The Division on Wanderers
(Paribbājakavagga)
Tevijjavacchagotta Sutta
To Vacchagotta on the
Threefold True Knowledge
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Vesālī in the Great Wood in the Hall with the Peaked Roof.
2. Now on that occasion the wanderer Vacchagotta was staying in the Wanderers’ Park of the Single White-lotus Mango Tree.712
3. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Vesālī for alms. Then the Blessed One thought: “It is still too early to wander for alms in Vesālī. Suppose I went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree.”
4. Then the Blessed One went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree. The wanderer Vacchagotta saw the Blessed One coming in the distance and said to him: “Let the Blessed One come, venerable sir! Welcome to the Blessed One! It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated; this seat is ready.” The Blessed One sat down on the seat made ready, and the wanderer Vacchagotta [482] took a low seat, sat down at one side, and said to the Blessed One:
5. “Venerable sir, I have heard this: ‘The recluse Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision thus: “Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.”’713 Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertion?” “Vaccha, those who say thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact.”714
6. “Venerable sir, how should I answer that I may say what has been said by the Blessed One and not misrepresent him with what is contrary to fact? How may I explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion?”
“Vaccha, if you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.
7. “For in so far as I wish, I recollect my manifold past lives, that is, one birth, two births…(as Sutta 51, §24)…Thus with their aspects and particulars I recollect my manifold past lives.
8. “And in so far as I wish, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understand how beings pass on according to their actions…(as Sutta 51, §25)…
9. “And by realising for myself with direct knowledge, I here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
10. “If you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ [483] you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.”
11. When this was said, the wanderer Vacchagotta asked the Blessed One: “Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering?”715
“Vaccha, there is no householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering.”
12. “Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has gone to heaven?”
“Vaccha, there are not only one hundred or two or three or four or five hundred, but far more householders who, without abandoning the fetter of householdership, on the dissolution of the body have gone to heaven.”
13. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has made an end of suffering?”716 “Vaccha, there is no Ājīvaka who, on the dissolution of the body, has made an end of suffering.”
14. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has gone to heaven?”
“When I recollect the past ninety-one aeons, Vaccha, I do not recall any Ājīvaka who, on the dissolution of the body, went to heaven, with one exception, and he held the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds.”717
15. “That being so, Master Gotama, that sectarian fold is empty even of one who goes to heaven.” “That being so, Vaccha, that sectarian fold is empty even of one who goes to heaven.”
That is what the Blessed One said. The wanderer Vacchagotta was satisfied and delighted in the Blessed One’s words.
Aggivacchagotta Sutta
To Vacchagotta on Fire
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Then the wanderer Vacchagotta went to the Blessed One [484] and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and asked the Blessed One:
3. “How is it, Master Gotama, does Master Gotama hold the view: ‘The world is eternal: only this is true, anything else is wrong’?”
4. “How then, does Master Gotama hold the view: ‘The world is not eternal: only this is true, anything else is wrong’?” “Vaccha, I do not hold the view: ‘The world is not eternal: only this is true, anything else is wrong.’”
5. “How is it, Master Gotama, does Master Gotama hold the view: ‘The world is finite: only this is true, anything else is wrong’?”
“Vaccha, I do not hold the view: ‘The world is finite: only this is true, anything else is wrong.’”
6. “How then, does Master Gotama hold the view: ‘The world is infinite: only this is true, anything else is wrong’?” “Vaccha, I do not hold the view: ‘The world is infinite: only this is true, anything else is wrong.’”
7. “How is it, Master Gotama, does Master Gotama hold the view: ‘The soul and the body are the same: only this is true, anything else is wrong’?”718
“Vaccha, I do not hold the view: ‘The soul and the body are the same: only this is true, anything else is wrong.’”
The Middle Length Discourses of the Buddha Page 64
