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Numbered Discourses 4.195 – Aṅguttara Nikāya 4.195
20. The Great Chapter – 20. Mahāvagga
AN 4.195 With Vappa – Vappasutta
1.1
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
1.2
Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:
Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vappaṁ sakkaṁ nigaṇṭhasāvakaṁ āyasmā mahāmoggallāno etadavoca:
2.1
“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises,
“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.
2.2
do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?
2.3
“Sir, I do see such a case.
“Passāmahaṁ, bhante, taṁ ṭhānaṁ.
2.4
Take a person who did bad deeds in a past life. But the result of that has not yet ripened.
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.
2.5
For this reason defilements giving rise to painful feelings would defile that person in the next life.”
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti.
2.6
But this conversation between Mahāmoggallāna and Vappa was left unfinished.
Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti.
3.1
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna,
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca:
4.1
“Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?”
“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
4.2
Moggallāna repeated the entire conversation to the Buddha, and concluded:
“Idhāhaṁ, bhante, vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavocaṁ:
4.3
‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.
4.4
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti?
4.5
Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca:
4.6
‘passāmahaṁ, bhante, taṁ ṭhānaṁ.
4.7
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.
4.8
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti.
4.9
“This was my conversation with Vappa that was unfinished when the Buddha arrived.”
Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti.
5.1
Then the Buddha said to Vappa,
Atha kho bhagavā vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavoca:
5.2
“Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
“sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:
5.3
‘Sir, why is this? What’s the meaning of that?’”
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.
5.4
“Sir, let us discuss this. I will do as you say.”
“Anuññeyyañcevāhaṁ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṁ bhagavato bhāsitassa atthaṁ na jānissāmi bhagavantaṁyevettha uttari paṭipucchissāmi:
5.5
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti?
5.6
Hotu no ettha kathāsallāpo”ti.
6.1
“What do you think, Vappa?
“Taṁ kiṁ maññasi, vappa,
6.2
There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who avoids such bodily activity.
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.
6.3
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
6.4
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?
6.5
“No, sir.”
“No hetaṁ, bhante”.
7.1
“What do you think, Vappa?
“Taṁ kiṁ maññasi, vappa,
7.2
There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who avoids such verbal activity.
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.
7.3
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.
7.4
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
7.5
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?
7.6
“No, sir.”
“No hetaṁ, bhante”.
8.1
“What do you think, Vappa?
“Taṁ kiṁ maññasi, vappa,
8.2
There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who avoids such mental activity.
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.
8.3
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.
8.4
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
8.5
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?
8.6
“No, sir.”
“No hetaṁ, bhante”.
9.1
“What do you think, Vappa?
“Taṁ kiṁ maññasi, vappa,
9.2
There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti.
9.3
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.
9.4
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
9.5
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?
9.6
“No, sir.”
“No hetaṁ, bhante”.
10.1
“A bhikkhu whose mind is rightly freed like this has achieved six consistent responses.
“Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti.
10.2
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware.
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.
10.3
Hearing a sound with the ears …
Sotena saddaṁ sutvā …pe…
10.4
Smelling an odor with the nose …
ghānena gandhaṁ ghāyitvā …pe…
10.5
Tasting a flavor with the tongue …
jivhāya rasaṁ sāyitvā …pe…
10.6
Feeling a touch with the body …
kāyena phoṭṭhabbaṁ phusitvā …pe…
10.7
Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.
10.8
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti;
10.9
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.
11.1
Suppose there was a shadow cast by a sacrificial post.
Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati.
11.2
Then along comes a person with a spade and basket.
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.
11.3
They cut down the sacrificial post at its base,
So taṁ thūṇaṁ mūle chindeyya;
11.4
dig it up,
mūle chinditvā palikhaṇeyya;
11.5
and pull it out by its roots, right down to the fibers and stems.
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.
11.6
Then they split it apart,
So taṁ thūṇaṁ khaṇḍākhaṇḍikaṁ chindeyya.
11.7
cut up the parts,
Khaṇḍākhaṇḍikaṁ chetvā phāleyya.
11.8
and chop them into splinters.
Phāletvā sakalikaṁ sakalikaṁ kareyya.
11.9
Next they dry the splinters in the wind and sun,
Sakalikaṁ sakalikaṁ katvā vātātape visoseyya.
11.10
burn them with fire,
Vātātape visosetvā agginā ḍaheyya.
11.11
and reduce them to ashes.
Agginā ḍahetvā masiṁ kareyya.
11.12
Then they sweep away the ashes in a strong wind, or float them away down a swift stream.
Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
11.13
And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evaṁ hissa, vappa, yā thūṇaṁ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
12.1
In the same way, a bhikkhu whose mind is rightly freed like this has achieved six consistent responses.
Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti.
12.2
Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware.
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.
12.3
Hearing a sound with the ears …
Sotena saddaṁ sutvā …pe…
12.4
Smelling an odor with the nose …
ghānena gandhaṁ ghāyitvā …pe…
12.5
Tasting a flavor with the tongue …
jivhāya rasaṁ sāyitvā …pe…
12.6
Feeling a touch with the body …
kāyena phoṭṭhabbaṁ phusitvā …pe…
12.7
Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.
12.8
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti;
12.9
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.
13.1
When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:
Evaṁ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṁ etadavoca:
13.2
“Sir, suppose there was a man who raised commercial horses for profit.
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya.
13.3
But he never made any profit, and instead just got weary and frustrated.
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa.
13.4
In the same way, I paid homage to those Jain fools for profit.
Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ.
13.5
But I never made any profit, and instead just got weary and frustrated.
Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ.
13.6
From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream.
Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.
13.7
Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
13.8
Pañcamaṁ.