Tevijjavacchasutta

Majjhima Nikāya 71

To Vacchagotta on the Three Knowledges · Translation: Bhikkhu Sujato, SuttaCentral

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soEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā near Vesālīvesāliyaṁ was stayingviharati at the Great Woodmahāvane in the hall with the peaked roofkūṭāgārasālāyaṁ.

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

at thatTena indeedkho nowpana timesamayena Vacchagottavacchagotto wandererparibbājako in the Single Lotusekapuṇḍarīke in the wanderers' monasteryparibbājakārāme was residing.paṭivasati.

Now at that time the wanderer Vacchagotta was residing in the Single Lotus monastery for the wanderers.

thenAtha indeedkho the Blessed Onebhagavā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking his bowl and robepattacīvaramādāya Vesālīvesāliṁ for almspiṇḍāya enteredpāvisi.
thenAtha indeedkho to the Blessed Onebhagavato it occurred to himetadahosi:
too early“atippago indeedkho stilltāva in Vesālīvesāliyaṁ for almspiṇḍāya to wandercarituṁ;
why don't Iyannūnāhaṁ whereyena Single Lotusekapuṇḍarīko wanderer's monasteryparibbājakārāmo whereyena Vacchagottavacchagotto the wandererparibbājako there I should approach himtenupasaṅkameyyan”ti.
thenAtha indeedkho the Blessed Onebhagavā whereyena Single Lotusekapuṇḍarīko wanderer's monasteryparibbājakārāmo whereyena Vacchagottavacchagotto the wandererparibbājako there he approached himtenupasaṅkami.

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.

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, here, a seat is ready.” The Buddha sat down on the seat spread out, while Vacchagotta took a low seat and sat to one side. Then Vacchagotta said to the Buddha:

heard“sutaṁ this by memetaṁ, sirbhante:
ascetic‘samaṇo Gotamagotamo all-knowingsabbaññū all-seeingsabbadassāvī, without exceptionaparisesaṁ knowledge and visionñāṇadassanaṁ claimspaṭijānāti,
while walkingcarato andca to meme while standingtiṭṭhato andca while sleepingsuttassa andca while wakingjāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ are presentpaccupaṭṭhitan’ti.
thoseYe whote, sirbhante, thus sayevamāhaṁsu: ascetic‘samaṇo Gotamagotamo all-knowingsabbaññū all-seeingsabbadassāvī, without exceptionaparisesaṁ knowledge and visionñāṇadassanaṁ claimspaṭijānāti, while walkingcarato andca to meme while standingtiṭṭhato andca while sleepingsuttassa andca while wakingjāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ are presentpaccupaṭṭhitan’ti, do theykacci thosete, sirbhante, of the Blessed Onebhagavato speaking what was saidvuttavādino, notna andca the Blessed Onebhagavantaṁ with an untruthabhūtena misrepresentabbhācikkhanti, of the teachingdhammassa and in line with the teachingcānudhammaṁ explainbyākaronti, notna andca anykoci legitimatesahadhammiko grounds for rebuttal and criticismvādānuvādo blameworthygārayhaṁ positionṭhānaṁ comes toāgacchatī”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 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 rebuttal and criticism?”

those who“Ye theyte, Vacchavaccha, thus they saidevamāhaṁsu: the ascetic‘samaṇo Gotamagotamo all-knowingsabbaññū all-seeingsabbadassāvī, completeaparisesaṁ knowledge and visionñāṇadassanaṁ he claimspaṭijānāti, while walkingcarato andca of meme while standingtiṭṭhato andca while sleepingsuttassa andca while awakejāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ is establishedpaccupaṭṭhitan’ti, notna meme theyte are speakers of what was saidvuttavādino, they misrepresentabbhācikkhanti andca indeedpana memaṁ with what is falseasatā with what is untrueabhūtenā”ti.

“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”

how?“Kathaṁ answeringbyākaramānā thenpana wemayaṁ, sirbhante, speaking what was saidvuttavādino and indeedceva of the Blessed Onebhagavato we would beassāma, notna andca the Blessed Onebhagavantaṁ with an untruthabhūtena we would misrepresentabbhācikkheyyāma, of the dhammadhammassa and in line with the teachingcānudhammaṁ we would explainbyākareyyāma, notna andca anykoci legitimate co-religionistsahadhammiko grounds for rebuttalvādānuvādo censurablegārayhaṁ groundṭhānaṁ would come toāgaccheyyā”ti?
with the three knowledges“‘Tevijjo the asceticsamaṇo Gotama, quotation markergotamo’ti indeedkho, Vacchavaccha, answeringbyākaramāno speaking what was saidvuttavādī and indeedceva of meme you would beassa, notna andca memaṁ with an untruthabhūtena you would misrepresentabbhācikkheyya, of the dhammadhammassa and in line with the teachingcānudhammaṁ you would explainbyākareyya, notna andca anykoci legitimate co-religionistsahadhammiko grounds for rebuttalvādānuvādo censurablegārayhaṁ groundṭhānaṁ would come toāgaccheyya.

“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 rebuttal and criticism?” “‘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 rebuttal and criticism.

for I indeedAhañhi, Vacchavaccha, wheneveryāvadeva I wantākaṅkhāmi many kinds ofanekavihitaṁ past livespubbenivāsaṁ I recollectanussarāmi,
that is—one tooseyyathidaṁ—ekampi birthjātiṁ two toodvepi birthsjātiyo …pe……pe… thusiti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ I recollectanussarāmi.

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.

I indeedAhañhi, Vacchavaccha, as far as I wishyāvadeva I wishākaṅkhāmi with divinedibbena with eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena beingssatte I seepassāmi passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate ……pe… passing on according to their deedsyathākammūpage beingssatte I understandpajānāmi.

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 pass on according to their deeds.

and IAhañhi, Vacchavaccha, of the defilementsāsavānaṁ due to the endingkhayā undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this very lifediṭṭheva in the dhammadhamme myselfsayaṁ with insightabhiññā having realizedsacchikatvā having attainedupasampajja I liveviharāmi.

And I have realized the undefiled freedom of heart and freedom by wisdom. I live having realized it with my own insight in this very life due to the ending of defilements.

three-knowledged‘Tevijjo asceticsamaṇo Gotamagotamo’ti indeedkho, Vacchavaccha, answeringbyākaramāno one who repeats what was saidvuttavādī and justceva of meme you would beassa, notna andca memaṁ with an untruthabhūtena would misrepresentabbhācikkheyya, of the dhammadhammassa and in line withcānudhammaṁ would explainbyākareyya, notna andca anykoci legitimatesahadhammiko grounds for rebuttal and criticismvādānuvādo censurablegārayhaṁ groundṭhānaṁ would come toāgaccheyyā”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 rebuttal and criticism.”

thusEvaṁ when saidvutte, Vacchagottavacchagotto wandererparibbājako to the Blessed Onebhagavantaṁ said thisetadavoca:
there is“atthi question particlenu indeedkho, worthybho Gotamagotama, anykoci laypersongihī the fetter of lay lifegihisaṁyojanaṁ without giving upappahāya of the bodykāyassa at the breaking upbhedā one who makes an end of sufferingdukkhassantakaro”ti?
there is not“Natthi indeedkho, Vacchavaccha, anykoci laypersongihī the fetter of lay lifegihisaṁyojanaṁ without giving upappahāya of the bodykāyassa at the breaking upbhedā one who makes an end of sufferingdukkhassantakaro”ti.

When he said this, the wanderer Vacchagotta said to the Buddha, “Worthy Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?” “No, Vaccha.”

is there“Atthi butpana, sirbho Gotamagotama, anykoci laypersongihī the fetter of lay lifegihisaṁyojanaṁ without giving upappahāya of the bodykāyassa when breaking upbhedā goes to heavensaggūpago”ti?
not“Na indeedkho, Vacchavaccha, just one hundredekaṁyeva hundredsataṁ notna twodve hundredssatāni notna threetīṇi hundredssatāni notna fourcattāri hundredssatāni notna fivepañca hundredssatāni, butatha indeedkho much morebhiyyova whoye laypeoplegihī the fetter of lay lifegihisaṁyojanaṁ without giving upappahāya of the bodykāyassa when breaking upbhedā go to heavensaggūpagā”ti.

“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?” “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.”

there is“Atthi indeednu indeedkho, worthybho Gotamagotama, anykoci Ājīvaka asceticājīvako of the bodykāyassa at the breaking upbhedā who makes an end of sufferingdukkhassantakaro”ti?
there is not“Natthi indeedkho, Vacchavaccha, anykoci Ājīvaka asceticājīvako of the bodykāyassa at the breaking upbhedā who makes an end of sufferingdukkhassantakaro”ti.

“Worthy Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?” “No, Vaccha.”

there is“Atthi butpana, sirbho Gotamagotama, anykoci Ājīvaka asceticājīvako of the bodykāyassa at breaking upbhedā who goes to heaven?saggūpago”ti?
from here“Ito indeedkho soso, Vacchavaccha, ninety-oneekanavuto eonkappo that Iyamahaṁ recollectanussarāmi, I do not recognizenābhijānāmi anykañci Ājīvaka asceticājīvakaṁ who has gone to heavensaggūpagaṁ exceptaññatra oneekena;
he wassopāsi one who taught the efficacy of deedskammavādī one who taught the efficacy of action”kiriyavādī”ti.

“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?” “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.”

this being so“Evaṁ (locative absolute)sante, worthybho Gotamagotama, emptysuññaṁ thataduṁ sectarian foldtitthāyatanaṁ even so much asantamaso even of one who goes to heaven?saggūpagenapī”ti?
this being so“Evaṁ, Vacchavaccha, emptysuññaṁ thataduṁ sectarian foldtitthāyatanaṁ even so much asantamaso even of one who goes to heaven.saggūpagenapī”ti.
this he spokeIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Vacchagottavacchagotto wandererparibbājako of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
The Discourse to Vacchagotta on the Three KnowledgesTevijjavacchasuttaṁ finishedniṭṭhitaṁ firstpaṭhamaṁ.

“In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.” “Yes, Vaccha, that sectarian fold is empty even of the chance to go to heaven.” That is what the Buddha said. Satisfied, the wanderer Vacchagotta approved what the Buddha said.

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