Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 71 मज्झिमनिकाय 71
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Tevijjavacchasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
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Middle Discourses 71
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तेविज्जवच्छसुत्तte·vij·ja·vac·cha·sut·ta
Tevijjavacchasutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko एकपुण्डरीकेe·ka·puṇ·ḍa·rī·ke परिब्बाजकारामेpa·rib·bā·ja·kā·rā·me पटिवसति।pa·ṭi·va·sa·ti
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati.
Now at that time the wanderer Vacchagotta was residing in the Single Lotus monastery for the wanderers.
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अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya वेसालिंve·sā·liṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
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यन्नूनाहंyan·nū·nā·haṃ येनye·na एकपुण्डरीकोe·ka·puṇ·ḍa·rī·ko परिब्बाजकारामोpa·rib·bā·ja·kā·rā·mo येनye·na वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko तेनुपसङ्कमेय्यन्”ति।te·nu·pa·saṅ·ka·mey·yan
yannūnāhaṁ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti.
Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?”
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अथa·tha खोkho भगवाbha·ga·vā येनye·na एकपुण्डरीकोe·ka·puṇ·ḍa·rī·ko परिब्बाजकारामोpa·rib·bā·ja·kā·rā·mo येनye·na वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi
Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami.
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अद्दसाad·da·sā खोkho वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko भगवन्तंbha·ga·van·taṃ दूरतोवdū·ra·to·va आगच्छन्तं।ā·gac·chan·taṃ
Addasā kho vacchagotto paribbājako bhagavantaṁ dūratova āgacchantaṁ.
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एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:
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‘समणोsa·ma·ṇo गोतमोgo·ta·mo सब्बञ्ञूsab·bañ·ñū सब्बदस्सावी,sab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति,pa·ṭi·jā·nā·ti
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti,
‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
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चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति।pac·cu·paṭ·ṭhi·tan
carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’
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येye ते,te भन्ते,bhan·te एवमाहंसु:e·va·mā·haṃ·su ‘समणोsa·ma·ṇo गोतमोgo·ta·mo सब्बञ्ञूsab·bañ·ñū सब्बदस्सावी,sab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति,pa·ṭi·jā·nā·ti चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति,pac·cu·paṭ·ṭhi·tan कच्चिkac·ci ते,te भन्ते,bhan·te भगवतोbha·ga·va·to वुत्तवादिनो,vut·ta·vā·di·no नna चca भगवन्तंbha·ga·van·taṃ अभूतेनa·bhū·te·na अब्भाचिक्खन्ति,ab·bhā·cik·khan·ti धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरोन्ति,byā·ka·ron·ti नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुवादोvā·dā·nu·vā·do गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छती”ति?ā·gac·cha·tī
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?
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?”
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“येye ते,te वच्छ,vac·cha एवमाहंसु:e·va·mā·haṃ·su ‘समणोsa·ma·ṇo गोतमोgo·ta·mo सब्बञ्ञूsab·bañ·ñū सब्बदस्सावी,sab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति,pa·ṭi·jā·nā·ti चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति,pac·cu·paṭ·ṭhi·tan नna मेme तेte वुत्तवादिनो,vut·ta·vā·di·no अब्भाचिक्खन्तिab·bhā·cik·khan·ti चca पनpa·na मंmaṃ असताa·sa·tā अभूतेना”ति।a·bhū·te·nā
“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.”
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“कथंka·thaṃ ब्याकरमानाbyā·ka·ra·mā·nā पनpa·na मयं,ma·yaṃ भन्ते,bhan·te वुत्तवादिनोvut·ta·vā·di·no चेवce·va भगवतोbha·ga·va·to अस्साम,as·sā·ma नna चca भगवन्तंbha·ga·van·taṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्याम,ab·bhā·cik·khey·yā·ma धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्याम,byā·ka·rey·yā·ma नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुवादोvā·dā·nu·vā·do गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्या”ति?ā·gac·chey·yā
“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 rebuttal and criticism?”
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“‘तेविज्जोte·vij·jo समणोsa·ma·ṇo गोतमो’तिgo·ta·mo खो,kho वच्छ,vac·cha ब्याकरमानोbyā·ka·ra·mā·no वुत्तवादीvut·ta·vā·dī चेवce·va मेme अस्स,as·sa नna चca मंmaṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्य,ab·bhā·cik·khey·ya धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्य,byā·ka·rey·ya नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुवादोvā·dā·nu·vā·do गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्य।ā·gac·chey·ya
“‘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 rebuttal and criticism.
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सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
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.
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अहञ्हि,a·hañ·hi वच्छ,vac·cha यावदेवyā·va·de·va आकङ्खामिā·kaṅ·khā·mi दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सामिpas·sā·mi चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानामि।pa·jā·nā·mi
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 pass on according to their deeds.
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अहञ्हि,a·hañ·hi वच्छ,vac·cha आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामि।vi·ha·rā·mi
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. I live having realized it with my own insight in this very life due to the ending of defilements.
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‘तेविज्जोte·vij·jo समणोsa·ma·ṇo गोतमो’तिgo·ta·mo खो,kho वच्छ,vac·cha ब्याकरमानोbyā·ka·ra·mā·no वुत्तवादीvut·ta·vā·dī चेवce·va मेme अस्स,as·sa नna चca मंmaṃ अभूतेनa·bhū·te·na अब्भाचिक्खेय्य,ab·bhā·cik·khey·ya धम्मस्सdham·mas·sa चानुधम्मंcā·nu·dham·maṃ ब्याकरेय्य,byā·ka·rey·ya नna चca कोचिko·ci सहधम्मिकोsa·ha·dham·mi·ko वादानुवादोvā·dā·nu·vā·do गारय्हंgā·ray·haṃ ठानंṭhā·naṃ आगच्छेय्या”ति।ā·gac·chey·yā
‘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 rebuttal and criticism.”
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“अत्थिat·thi नुnu खो,kho भोbho गोतम,go·ta·ma कोचिko·ci गिहीgi·hī गिहिसंयोजनंgi·hi·saṃ·yo·ja·naṃ अप्पहायap·pa·hā·ya कायस्सkā·yas·sa भेदाbhe·dā दुक्खस्सन्तकरो”ति?duk·khas·san·ta·ka·ro
“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti?
“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?”
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“अत्थिat·thi पन,pa·na भोbho गोतम,go·ta·ma कोचिko·ci गिहीgi·hī गिहिसंयोजनंgi·hi·saṃ·yo·ja·naṃ अप्पहायap·pa·hā·ya कायस्सkā·yas·sa भेदाbhe·dā सग्गूपगो”ति?sag·gū·pa·go
“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?”
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“नna खो,kho वच्छ,vac·cha एकंयेवe·kaṃ·ye·va सतंsa·taṃ नna द्वेdve सतानिsa·tā·ni नna तीणिtī·ṇi सतानिsa·tā·ni नna चत्तारिcat·tā·ri सतानिsa·tā·ni नna पञ्चpañ·ca सतानि,sa·tā·ni अथa·tha खोkho भिय्योवbhiy·yo·va येye गिहीgi·hī गिहिसंयोजनंgi·hi·saṃ·yo·ja·naṃ अप्पहायap·pa·hā·ya कायस्सkā·yas·sa भेदाbhe·dā सग्गूपगा”ति।sag·gū·pa·gā
“Na kho, vaccha, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho 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.”
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“अत्थिat·thi नुnu खो,kho भोbho गोतम,go·ta·ma कोचिko·ci आजीवकोā·jī·va·ko कायस्सkā·yas·sa भेदाbhe·dā दुक्खस्सन्तकरो”ति?duk·khas·san·ta·ka·ro
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti?
“Worthy Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?”
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“इतोi·to खोkho सो,so वच्छ,vac·cha एकनवुतोe·ka·na·vu·to कप्पोkap·po यमहंya·ma·haṃ अनुस्सरामि,a·nus·sa·rā·mi नाभिजानामिnā·bhi·jā·nā·mi कञ्चिkañ·ci आजीवकंā·jī·va·kaṃ सग्गूपगंsag·gū·pa·gaṃ अञ्ञत्रañ·ñat·ra एकेन;e·ke·na
“Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena;
“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one;
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“एवंe·vaṃ सन्ते,san·te भोbho गोतम,go·ta·ma सुञ्ञंsuñ·ñaṃ अदुंa·duṃ तित्थायतनंtit·thā·ya·ta·naṃ अन्तमसोan·ta·ma·so सग्गूपगेनपी”ति?sag·gū·pa·ge·na·pī
“Evaṁ sante, bho gotama, suññaṁ aduṁ titthāyatanaṁ antamaso saggūpagenapī”ti?
“In that case, worthy Gotama, that sectarian fold is empty even of the chance to go to heaven.”
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45
अत्तमनोat·ta·ma·no वच्छगोत्तोvac·cha·got·to परिब्बाजकोpa·rib·bā·ja·ko भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti
Attamano vacchagotto paribbājako bhagavato bhāsitaṁ abhinandīti.
Satisfied, the wanderer Vacchagotta approved what the Buddha said.
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46
तेविज्जवच्छसुत्तंte·vij·ja·vac·cha·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पठमं।pa·ṭha·maṃ
Tevijjavacchasuttaṁ niṭṭhitaṁ paṭhamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.