Vappasutta

Aṅguttara Nikāya 4.195

Numbered Discourses 4.195

20. Mahāvagga

20. The Great Chapter

Vappasutta

With Vappa

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vappaṁ sakkaṁ nigaṇṭhasāvakaṁ āyasmā mahāmoggallāno etadavoca:

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:

“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.

“Vappa, take an individual who, due to the fading away of ignorance and the arising of knowledge, is restrained in body, speech, and mind.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“Passāmahaṁ, bhante, taṁ ṭhānaṁ.

“Sir, I do see such a case.

Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.

Take someone who did bad deeds in a past life. But the result of that has not yet ripened.

Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti.

For this reason defilements giving rise to painful feelings would defile that person in the next life.”

Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti.

But this conversation between Mahāmoggallāna and Vappa was left unfinished.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca:

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,

“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

“Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?”

“Idhāhaṁ, bhante, vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavocaṁ:

Moggallāna repeated the entire conversation to the Buddha, and concluded:

‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti?

Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca:

‘passāmahaṁ, bhante, taṁ ṭhānaṁ.

Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.

Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti.

Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti.

“This was my conversation with Vappa that was unfinished when the Buddha arrived.”

Atha kho bhagavā vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavoca:

Then the Buddha said to Vappa,

“sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:

“Vappa, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:

‘idaṁ, bhante, kathaṁ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.

‘Sir, why is this? What’s the meaning of that?’”

“Anuññeyyañcevāhaṁ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṁ bhagavato bhāsitassa atthaṁ na jānissāmi bhagavantaṁyevettha uttari paṭipucchissāmi:

“Sir, let us discuss this. I will do as you say.”

‘idaṁ, bhante, kathaṁ, imassa ko attho’ti?

Hotu no ettha kathāsallāpo”ti.

“Taṁ kiṁ maññasi, vappa,

“What do you think, Vappa?

ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.

There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who refrains from such bodily activity.

So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No hetaṁ, bhante”.

“No, sir.”

“Taṁ kiṁ maññasi, vappa,

“What do you think, Vappa?

ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.

There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who refrains from such verbal activity.

So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No hetaṁ, bhante”.

“No, sir.”

“Taṁ kiṁ maññasi, vappa,

“What do you think, Vappa?

ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.

There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who refrains from such mental activity.

So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No hetaṁ, bhante”.

“No, sir.”

“Taṁ kiṁ maññasi, vappa,

“What do you think, Vappa?

ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti.

There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.

So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.

They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.

Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No hetaṁ, bhante”.

“No, sir.”

“Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti.

“A mendicant whose mind is rightly freed like this has achieved six consistent responses.

So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware.

Sotena saddaṁ sutvā …pe…

Hearing a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe…

Smelling an odor with their nose …

jivhāya rasaṁ sāyitvā …pe…

Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe…

Encountering a touch with their body …

manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.

So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti;

Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.

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.’

Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati.

Suppose there was a shadow cast by a post.

Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya.

Then along comes a person with a spade and basket.

So taṁ thūṇaṁ mūle chindeyya;

They cut down the post at its base,

mūle chinditvā palikhaṇeyya;

dig it up,

palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.

and pull it out by its roots, right down to the fibers and stems.

So taṁ thūṇaṁ khaṇḍākhaṇḍikaṁ chindeyya.

Then they split it apart,

Khaṇḍākhaṇḍikaṁ chetvā phāleyya.

cut up the parts,

Phāletvā sakalikaṁ sakalikaṁ kareyya.

and chop them into splinters.

Sakalikaṁ sakalikaṁ katvā vātātape visoseyya.

Next they dry the splinters in the wind and sun,

Vātātape visosetvā agginā ḍaheyya.

burn them with fire,

Agginā ḍahetvā masiṁ kareyya.

and reduce them to ashes.

Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.

Then they whisk away the ashes in a strong wind, or glide them down a swift stream.

Evaṁ hissa, vappa, yā thūṇaṁ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

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.

Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti.

In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses.

So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware.

Sotena saddaṁ sutvā …pe…

Hearing a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe…

Smelling an odor with their nose …

jivhāya rasaṁ sāyitvā …pe…

Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe…

Encountering a touch with their body …

manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware.

So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti;

Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

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.’”

Evaṁ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṁ etadavoca:

When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:

“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya.

“Sir, suppose there was a man who raised commercial horses for profit.

So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa.

But he never made any profit, and instead just got weary and frustrated.

Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ.

In the same way, I paid homage to those Jain fools for profit.

Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ.

But I never made any profit, and instead just got weary and frustrated.

Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.

From this day forth, any confidence I had in those Jain fools I whisk away as in a strong wind, or glide away as down a swift stream.

Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Pañcamaṁ.