Vekhanasasutta

Majjhima Nikāya 80

Middle Discourses 80

Vekhanasasutta

With Vekhanasa

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then the wanderer Vekhanasa went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

When the greetings and polite conversation were over, he stood to one side,

Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi:

and expressed this heartfelt sentiment in the Buddha’s presence:

“ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti.

“This is the ultimate splendor, this is the ultimate splendor.”

“Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi:

“But Kaccāna, why do you say:

‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti?

‘This is the ultimate splendor, this is the ultimate splendor.’

Katamo, kaccāna, so paramo vaṇṇo”ti?

What is that ultimate splendor?”

“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“Worthy Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?

“But what is that ultimate splendor compared to which no other splendor is finer?”

“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“Worthy Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“Dīghāpi kho te esā, kaccāna, phareyya:

“Kaccāna, you could draw this out for a long time.

‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.

You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.

Seyyathāpi, kaccāna, puriso evaṁ vadeyya:

Suppose a man was to say,

‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.

‘Whoever the finest lady in the land is, it is her that I want, her I desire!’

Tamenaṁ evaṁ vadeyyuṁ:

They’d say to him,

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?

‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’

Iti puṭṭho ‘no’ti vadeyya.

Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ:

They’d say to him,

‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti?

‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?’

Iti puṭṭho ‘no’ti vadeyya.

Asked this, he’d say, ‘No.’

Tamenaṁ evaṁ vadeyyuṁ:

They’d say to him,

‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?

‘My man, do you desire someone who you’ve never even known or seen?’

Iti puṭṭho ‘āmā’ti vadeyya.

Asked this, he’d say, ‘Yes.’

Taṁ kiṁ maññasi, kaccāna,

What do you think, Kaccāna?

nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.

“Clearly that’s the case, worthy Gotama.”

“Evameva kho tvaṁ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesī”ti.

“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”

“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.

“Mister Gotama, suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and dazzle. Such is the splendor of the self that is free of disease after death.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”

“Yvāyaṁ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“A firefly in the dark of night.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”

“Yvāyaṁ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“An oil lamp in the dark of night.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?”

“Yvāyaṁ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“A great mass of fire in the dark of night.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: a great mass of fire in the dark of night, or the morning star in the clear and cloudless heavens at the crack of dawn?”

“Yvāyaṁ, bho gotama, rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“The morning star in the clear and cloudless heavens at the crack of dawn.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: the morning star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?”

“Yvāyaṁ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath.”

“Taṁ kiṁ maññasi, kaccāna,

“What do you think, Kaccāna?

yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?”

“Yvāyaṁ, bho gotama, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo—ayaṁ imesaṁ ubhinnaṁ vaṇṇānaṁ abhikkantataro ca paṇītataro cā”ti.

“The sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn.”

“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi.

“Beyond this, Kaccāna, I know very many gods on whom the luminosity of the sun and moon makes no impression.

Atha ca panāhaṁ na vadāmi:

Nevertheless, I do not say:

‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti.

‘The splendor compared to which no other splendor is finer.’

Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesi.

But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.

Pañca kho ime, kaccāna, kāmaguṇā.

Kaccāna, there are these five kinds of sensual stimulation.

Katame pañca?

What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe…

Sounds known by the ear …

ghānaviññeyyā gandhā …

Smells known by the nose …

jivhāviññeyyā rasā …

Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

ime kho, kaccāna, pañca kāmaguṇā.

These are the five kinds of sensual stimulation.

Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ.

The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure.

Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti.

‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’”

Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca:

When he said this, Vekhanasa said to the Buddha,

“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

“It’s incredible, worthy Gotama, it’s amazing!

Yāva subhāsitañcidaṁ bhotā gotamena:

How well said this was by the worthy Gotama!

‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti.

‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’

‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti

Worthy Gotama, from the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.”

“dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—

“Kaccāna, since you have a different view, creed, and belief, and another discipline and denomination, it’s hard for you to understand

kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā.

the senses, sensual pleasure, and the pleasure that surmounts the sensual.

Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—

There are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. They can understand

kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā”ti.

the senses, sensual pleasure, and the pleasure that surmounts the sensual.”

Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno:

When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying,

“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:

“The ascetic Gotama will be worsted!” He said to the Buddha,

“evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana

“This is exactly what happens with some ascetics and brahmins. Not knowing the first beginning or seeing the final end, they nevertheless claim:

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti.

‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti.

Their statement turns out to be a joke—mere words, vacuous and hollow.”

“Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ,

“Kaccāna, there are some ascetics and brahmins who, not knowing the first beginning or seeing the final end, nevertheless claim:

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti;

‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

tesaṁ soyeva sahadhammiko niggaho hoti.

There is a legitimate refutation of them.

Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.

Nevertheless, Kaccāna, leave aside the first beginning and the final end.

Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.

Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.

Yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti—

Practicing as instructed they will soon know and see for themselves,

evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā.

‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’

Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi;

Suppose there was a little baby bound with swaddling up to the neck.

tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ;

As they grow up and their senses mature, they’re accordingly released from those bonds.

so mokkhomhīti kho jāneyya no ca bandhanaṁ.

They’d know ‘I’m released,’ and there would be no more bonds.

Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi;

In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.

yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṁ dakkhiti:

Practicing as instructed they will soon know and see for themselves,

‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti.

‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’”

Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca:

When he said this, Vekhanasa said to the Buddha,

“abhikkantaṁ, bho gotama …pe…

“Excellent, worthy Gotama! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Vekhanasasuttaṁ niṭṭhitaṁ dasamaṁ.

Paribbājakavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Puṇḍarī aggisaha kathināmo,

Dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto,

Maṇiko tathākaccāno varavaggo.