Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king‘s house [rājagaha]|, in the Bamboo grove, the Squirrels’ feeding ground.
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.
qualities: recognition of impermanence, recognition of unsatisfactoriness, recognition of not-self, recollection of the Buddha, recollection of the Dhamma, regret, liberation, consciousness
Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.
Then the venerable Vakkali addressed his attendants: “Come, friends, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and say: ‘Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet.’ And also say, ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of |compassion::benevolence, concern, gentle regard [anukampa]|.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.
“Yes, friend,” those bhikkhus replied to the venerable Vakkali. Then they went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, the bhikkhus said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet. And he also says, ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.’” The Blessed One consented in silence.
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.
Then the Blessed One, after putting on his robe and taking his alms bowl and outer robe, went to the venerable Vakkali. The venerable Vakkali saw the Blessed One coming from afar and, seeing him, he |stirred::shook [samadhosi]| on his bed.
Atha kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “alaṁ, vakkali, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṁ nisīdissāmī”ti.
Then the Blessed One said to the venerable Vakkali: “Enough, Vakkali, do not stir on your bed. There are these seats made ready; I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to the Venerable Vakkali: “Is it bearable for you, Vakkali? Is it manageable for you? Are your painful feelings decreasing, not increasing? Is the subsiding of them, not their intensifying, discernible?”
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
“Venerable sir, it is not bearable for me, it is not manageable. Strong painful feelings are increasing for me, not subsiding; their increase is discernible, not their subsiding.”
“Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?
“I hope then, Vakkali, that you have no |remorse::anxiety, restlessness, uneasiness, worry; lit. badly done [kukkucca]| and regret.”
“Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.
“Venerable sir, I indeed have |great::considerable, not insignificant [anappaka]| remorse and great regret.”
“Kacci pana taṁ, vakkali, attā sīlato na upavadatī”ti?
“Do you reproach yourself, Vakkali, regarding |ethical conduct::virtue, moral integrity [sīla]|.”
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.
“No, venerable sir, I do not reproach myself regarding ethical conduct.”
“No ce kira taṁ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?
“If you do not reproach yourself regarding ethical conduct, Vakkali, then what is your remorse and what is your regret?”
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti.
“For a long time, venerable sir, I have wanted to approach the Blessed One to see him, however, I have not had just this much physical strength to approach the Blessed One to see him.”
“Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṁ passati so maṁ passati; yo maṁ passati so dhammaṁ passati. Dhammañhi, vakkali, passanto maṁ passati; maṁ passanto dhammaṁ passati.
“Enough, Vakkali! Why do you want to see this foul body? One who sees the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, Vakkali, sees me; one who sees me, sees the Dhamma. For seeing the Dhamma, Vakkali, one sees me; seeing me, one sees the Dhamma.”
Taṁ kiṁ maññasi, vakkali, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, Vakkali? Is |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it |unsatisfactory::uncomfortable, unpleasant [dukkha]| or |pleasant::comfortable, easy, good [sukha]|?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“And that which is impermanent, unsatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Is |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| permanent or impermanent?”
“Aniccaṁ, bhante” …pe… eso me attāti? “No hetaṁ, bhante”.
“Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.”
“Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
“Therefore, Vakkali, any kind of form, felt experience, perception, intentional constructs, consciousness, whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Seeing thus, Vakkali, the learned disciple of the Noble Ones becomes disenchanted with form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become dispassionate; through dispassion, there is release. When released, there arises the knowledge: ‘Released.’ He understands: ‘Birth is ended, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Atha kho bhagavā āyasmantaṁ vakkaliṁ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.
Then the Blessed One, having encouraged the venerable Vakkali with this |instruction::advise, encouragement [ovāda]|, rose from his seat and left for |Vulture’s peak::name of a mountain peak around Rājagaha; lit. vulture’s peak [gijjhakūṭa]| mountain.
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṁ kattabbaṁ maññeyyā”ti?
Then, not long after the Blessed One had left, the venerable Vakkali addressed his attendants: “Come, friends, lift me up on the bed and carry me to the |Black Rock::name of an ascetic’s haunt on Mount Isigili; lit. black rock [kāḷasilā]| on the |Isigili Slope::side of the Sages’ Mountain; mountain near Rājagaha; (comm) swallowing sages [isigilipassa]|. For how could one like me think of dying |in an inhabited area::lit. among the houses [antaraghare]|?”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamiṁsu. Atha kho bhagavā tañca rattiṁ tañca divāvasesaṁ gijjhakūṭe pabbate vihāsi.
“Yes, friend,” those bhikkhus replied to the venerable Vakkali. Having lifted the venerable Vakkali onto the bed, they went to the Black Rock on the Isigili Slope. The Blessed One spent the rest of the day and that night on Vulture’s peak mountain.
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ aṭṭhaṁsu.
Then, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One and stood to one side.
Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca: “vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.
Standing to one side, one deity said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on |deliverance::release, emancipation, freedom [vimokkha]|.”
Aparā devatā bhagavantaṁ etadavoca: “so hi nūna, bhante, suvimutto vimuccissatī”ti.
The other deity said to the Blessed One: “Surely, venerable sir, he will be liberated as one well liberated.”
Idamavocuṁ tā devatāyo. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.
This is what those deities said. Having said this, they paid homage to the Blessed One and, keeping him on the right, they vanished right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when that night had passed, the Blessed One addressed the bhikkhus:
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṁ bhikkhuṁ evaṁ vadetha:
“Come, bhikkhus, go to the bhikkhu Vakkali. Having approached, say this to the bhikkhu Vakkali:
‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ.
‘Listen, friend Vakkali, to the word of the Blessed One and two deities.
Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
This night, friend, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.
Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca—vakkali, bhante, bhikkhu vimokkhāya cetetīti.
Standing to one side, friend, one deity said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.”
Aparā devatā bhagavantaṁ etadavoca—so hi nūna, bhante, suvimutto vimuccissatīti.
The other deity said to the Blessed One: “Surely, venerable sir, he will be liberated as one well liberated.”
Bhagavā ca taṁ, āvuso vakkali, evamāha—mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.
And the Blessed One says this to you, friend Vakkali: “Do not fear, Vakkali; do not fear, Vakkali. Your death will not be bad; your dying will not be bad.”’
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ vakkaliṁ etadavocuṁ:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. Then they went to the venerable Vakkali. Having approached, they said this to the venerable Vakkali:
“suṇāvuso vakkali, bhagavato vacanaṁ dvinnañca devatānan”ti.
“Listen, friend Vakkali, to the word of the Blessed One and two deities.”
Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṁ sotabbaṁ maññeyyā”ti.
Then the venerable Vakkali addressed his attendants: “Come, friends, lower me down from the bed. For how could one like me think of listening to the Blessed One’s message while sitting on a high seat?”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakā oropesuṁ. “Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā …pe… ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca: ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṁ etadavoca: ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṁ, āvuso vakkali, evamāha: ‘mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.
“Yes, friend,” those bhikkhus replied to the venerable Vakkali, and they lowered the venerable Vakkali down from the bed. “This night, friend, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One and stood to one side. Standing to one side, friend, one deity said to the Blessed One: ‘Venerable sir, the bhikkhu Vakkali is intent on deliverance.’ The other deity said to the Blessed One: ‘Surely, venerable sir, he will be liberated as one well liberated.’ And the Blessed One says this to you, friend Vakkali: ‘Do not fear, Vakkali; do not fear, Vakkali. Your death will not be bad; your dying will not be bad.’”
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
“Then, friends, bow with your heads at the Blessed One’s feet in my name and say: ‘Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill. He bows his head at the Blessed One’s feet.’ And say this: ‘Form is impermanent. I do not |doubt::have uncertainty, perplexity, hesitation [kaṅkhati]| this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without |desire::intention, wish, impulse, interest [chanda]|, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, or |affection::dearness, fondness [pema]|.
Vedanā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
Felt experience is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
Saññā …
Perception is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
saṅkhārā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
Intentional constructs are impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
Viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.
Consciousness is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṁsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṁ āharesi.
“Yes, friend,” those bhikkhus replied to the venerable Vakkali and departed. Then, not long after those bhikkhus had left, the venerable Vakkali used the knife.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.
Then those bhikkhus went to the Blessed One; having approached, they sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet. And he says this: ‘Form is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection. Felt experience, perception, intentional constructs, and consciousness are impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.’”
Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharitan”ti.
Then the Blessed One addressed the bhikkhus: “Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Vakkali has used the knife.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” those bhikkhus replied to the Blessed One.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.
Then the Blessed One, together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Blessed One saw the venerable Vakkali from afar lying on the bed with his back turned.
Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati adho disaṁ, gacchati anudisaṁ.
Now at that time, a cloud of smoke, a swirl of darkness, was moving to the east, moving to the west, moving to the north, moving to the south, moving upwards, moving downwards, and moving every which way.
Atha kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ …pe… gacchati anudisan”ti.
Then the Blessed One addressed the bhikkhus: “Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, moving to the west, moving to the north, moving to the south, moving upwards, moving downwards, and moving every which way?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati: ‘kattha vakkalissa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.
“That, bhikkhus, is |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|, searching for the |consciousness::that dependently arisen knowing which, when rooted in ignorance and supported by intentional constructs, finds a footing and becomes established in a sense realm, a form realm, or a formless realm leading to production of renewed existence in the future [viññāṇa]| of the |clansman::young gentleman, son of a good family [kulaputta]| Vakkali [thinking]: ‘Where has the consciousness of the clansman Vakkali been established?’ But with consciousness |unestablished::not landed; lit. not stood back [appatiṭṭhita]|, bhikkhus, the clansman Vakkali has attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbuta]|.”
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king‘s house [rājagaha]|, in the Bamboo grove, the Squirrels’ feeding ground.
qualities: recognition of impermanence, recognition of unsatisfactoriness, recognition of not-self, recollection of the Buddha, recollection of the Dhamma, regret, liberation, consciousness
Then the venerable Vakkali addressed his attendants: “Come, friends, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and say: ‘Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet.’ And also say, ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of |compassion::benevolence, concern, gentle regard [anukampa]|.’”
“Yes, friend,” those bhikkhus replied to the venerable Vakkali. Then they went to the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, the bhikkhus said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet. And he also says, ‘It would be good, venerable sir, if the Blessed One would approach the bhikkhu Vakkali out of compassion.’” The Blessed One consented in silence.
Then the Blessed One, after putting on his robe and taking his alms bowl and outer robe, went to the venerable Vakkali. The venerable Vakkali saw the Blessed One coming from afar and, seeing him, he |stirred::shook [samadhosi]| on his bed.
Then the Blessed One said to the venerable Vakkali: “Enough, Vakkali, do not stir on your bed. There are these seats made ready; I will sit there.”
The Blessed One sat on the prepared seat. Having sat down, the Blessed One said to the Venerable Vakkali: “Is it bearable for you, Vakkali? Is it manageable for you? Are your painful feelings decreasing, not increasing? Is the subsiding of them, not their intensifying, discernible?”
“Venerable sir, it is not bearable for me, it is not manageable. Strong painful feelings are increasing for me, not subsiding; their increase is discernible, not their subsiding.”
“I hope then, Vakkali, that you have no |remorse::anxiety, restlessness, uneasiness, worry; lit. badly done [kukkucca]| and regret.”
“Venerable sir, I indeed have |great::considerable, not insignificant [anappaka]| remorse and great regret.”
“Do you reproach yourself, Vakkali, regarding |ethical conduct::virtue, moral integrity [sīla]|.”
“No, venerable sir, I do not reproach myself regarding ethical conduct.”
“If you do not reproach yourself regarding ethical conduct, Vakkali, then what is your remorse and what is your regret?”
“For a long time, venerable sir, I have wanted to approach the Blessed One to see him, however, I have not had just this much physical strength to approach the Blessed One to see him.”
“Enough, Vakkali! Why do you want to see this foul body? One who sees the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, Vakkali, sees me; one who sees me, sees the Dhamma. For seeing the Dhamma, Vakkali, one sees me; seeing me, one sees the Dhamma.”
“What do you think, Vakkali? Is |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| |permanent::stable, not in flux [nicca]| or |impermanent::not lasting, transient, unreliable [anicca]|?”
“Impermanent, venerable sir.”
“And that which is impermanent—is it |unsatisfactory::uncomfortable, unpleasant [dukkha]| or |pleasant::comfortable, easy, good [sukha]|?”
“Unsatisfactory, venerable sir.”
“And that which is impermanent, unsatisfactory, and |subject to change::of the nature of alteration, decay [vipariṇāmadhamma]|—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Is |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| permanent or impermanent?”
“Impermanent, venerable sir.” “And that which is impermanent—is it unsatisfactory or pleasant?” “Unsatisfactory, venerable sir.” “And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?” “No, venerable sir.”
“Therefore, Vakkali, any kind of form, felt experience, perception, intentional constructs, consciousness, whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Seeing thus, Vakkali, the learned disciple of the Noble Ones becomes disenchanted with form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become dispassionate; through dispassion, there is release. When released, there arises the knowledge: ‘Released.’ He understands: ‘Birth is ended, the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Then the Blessed One, having encouraged the venerable Vakkali with this |instruction::advise, encouragement [ovāda]|, rose from his seat and left for |Vulture’s peak::name of a mountain peak around Rājagaha; lit. vulture’s peak [gijjhakūṭa]| mountain.
Then, not long after the Blessed One had left, the venerable Vakkali addressed his attendants: “Come, friends, lift me up on the bed and carry me to the |Black Rock::name of an ascetic’s haunt on Mount Isigili; lit. black rock [kāḷasilā]| on the |Isigili Slope::side of the Sages’ Mountain; mountain near Rājagaha; (comm) swallowing sages [isigilipassa]|. For how could one like me think of dying |in an inhabited area::lit. among the houses [antaraghare]|?”
“Yes, friend,” those bhikkhus replied to the venerable Vakkali. Having lifted the venerable Vakkali onto the bed, they went to the Black Rock on the Isigili Slope. The Blessed One spent the rest of the day and that night on Vulture’s peak mountain.
Then, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One and stood to one side.
Standing to one side, one deity said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on |deliverance::release, emancipation, freedom [vimokkha]|.”
The other deity said to the Blessed One: “Surely, venerable sir, he will be liberated as one well liberated.”
This is what those deities said. Having said this, they paid homage to the Blessed One and, keeping him on the right, they vanished right there.
Then, when that night had passed, the Blessed One addressed the bhikkhus:
“Come, bhikkhus, go to the bhikkhu Vakkali. Having approached, say this to the bhikkhu Vakkali:
‘Listen, friend Vakkali, to the word of the Blessed One and two deities.
This night, friend, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side.
Standing to one side, friend, one deity said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is intent on deliverance.”
The other deity said to the Blessed One: “Surely, venerable sir, he will be liberated as one well liberated.”
And the Blessed One says this to you, friend Vakkali: “Do not fear, Vakkali; do not fear, Vakkali. Your death will not be bad; your dying will not be bad.”’
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. Then they went to the venerable Vakkali. Having approached, they said this to the venerable Vakkali:
“Listen, friend Vakkali, to the word of the Blessed One and two deities.”
Then the venerable Vakkali addressed his attendants: “Come, friends, lower me down from the bed. For how could one like me think of listening to the Blessed One’s message while sitting on a high seat?”
“Yes, friend,” those bhikkhus replied to the venerable Vakkali, and they lowered the venerable Vakkali down from the bed. “This night, friend, when the night had advanced, two deities of extraordinary appearance, having illuminated the entire Vulture’s peak, approached the Blessed One and stood to one side. Standing to one side, friend, one deity said to the Blessed One: ‘Venerable sir, the bhikkhu Vakkali is intent on deliverance.’ The other deity said to the Blessed One: ‘Surely, venerable sir, he will be liberated as one well liberated.’ And the Blessed One says this to you, friend Vakkali: ‘Do not fear, Vakkali; do not fear, Vakkali. Your death will not be bad; your dying will not be bad.’”
“Then, friends, bow with your heads at the Blessed One’s feet in my name and say: ‘Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill. He bows his head at the Blessed One’s feet.’ And say this: ‘Form is impermanent. I do not |doubt::have uncertainty, perplexity, hesitation [kaṅkhati]| this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without |desire::intention, wish, impulse, interest [chanda]|, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, or |affection::dearness, fondness [pema]|.
Felt experience is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
Perception is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
Intentional constructs are impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.
Consciousness is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.’”
“Yes, friend,” those bhikkhus replied to the venerable Vakkali and departed. Then, not long after those bhikkhus had left, the venerable Vakkali used the knife.
Then those bhikkhus went to the Blessed One; having approached, they sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Venerable sir, the bhikkhu Vakkali is sick, experiencing pain, and gravely ill; he bows his head at the Blessed One’s feet. And he says this: ‘Form is impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection. Felt experience, perception, intentional constructs, and consciousness are impermanent. I do not doubt this, venerable sir. I have no uncertainty that what is impermanent is unsatisfactory. I have no uncertainty that regarding what is impermanent, unsatisfactory, and subject to change, I am without desire, passion, or affection.’”
Then the Blessed One addressed the bhikkhus: “Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Vakkali has used the knife.”
“Yes, venerable sir,” those bhikkhus replied to the Blessed One.
Then the Blessed One, together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Blessed One saw the venerable Vakkali from afar lying on the bed with his back turned.
Now at that time, a cloud of smoke, a swirl of darkness, was moving to the east, moving to the west, moving to the north, moving to the south, moving upwards, moving downwards, and moving every which way.
Then the Blessed One addressed the bhikkhus: “Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, moving to the west, moving to the north, moving to the south, moving upwards, moving downwards, and moving every which way?”
“Yes, venerable sir.”
“That, bhikkhus, is |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|, searching for the |consciousness::that dependently arisen knowing which, when rooted in ignorance and supported by intentional constructs, finds a footing and becomes established in a sense realm, a form realm, or a formless realm leading to production of renewed existence in the future [viññāṇa]| of the |clansman::young gentleman, son of a good family [kulaputta]| Vakkali [thinking]: ‘Where has the consciousness of the clansman Vakkali been established?’ But with consciousness |unestablished::not landed; lit. not stood back [appatiṭṭhita]|, bhikkhus, the clansman Vakkali has attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbuta]|.”
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.
Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.
Atha kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “alaṁ, vakkali, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṁ nisīdissāmī”ti.
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.
“Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?
“Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.
“Kacci pana taṁ, vakkali, attā sīlato na upavadatī”ti?
“Na kho maṁ, bhante, attā sīlato upavadatī”ti.
“No ce kira taṁ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti.
“Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṁ passati so maṁ passati; yo maṁ passati so dhammaṁ passati. Dhammañhi, vakkali, passanto maṁ passati; maṁ passanto dhammaṁ passati.
Taṁ kiṁ maññasi, vakkali, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe… eso me attāti? “No hetaṁ, bhante”.
“Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.
Atha kho bhagavā āyasmantaṁ vakkaliṁ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṁ kattabbaṁ maññeyyā”ti?
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamiṁsu. Atha kho bhagavā tañca rattiṁ tañca divāvasesaṁ gijjhakūṭe pabbate vihāsi.
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ aṭṭhaṁsu.
Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca: “vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.
Aparā devatā bhagavantaṁ etadavoca: “so hi nūna, bhante, suvimutto vimuccissatī”ti.
Idamavocuṁ tā devatāyo. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṁ bhikkhuṁ evaṁ vadetha:
‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ.
Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca—vakkali, bhante, bhikkhu vimokkhāya cetetīti.
Aparā devatā bhagavantaṁ etadavoca—so hi nūna, bhante, suvimutto vimuccissatīti.
Bhagavā ca taṁ, āvuso vakkali, evamāha—mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ vakkaliṁ etadavocuṁ:
“suṇāvuso vakkali, bhagavato vacanaṁ dvinnañca devatānan”ti.
Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṁ sotabbaṁ maññeyyā”ti.
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakā oropesuṁ. “Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā …pe… ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca: ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṁ etadavoca: ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṁ, āvuso vakkali, evamāha: ‘mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
Vedanā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
Saññā …
saṅkhārā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.
Viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṁsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṁ āharesi.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.
Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharitan”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.
Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati adho disaṁ, gacchati anudisaṁ.
Atha kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ …pe… gacchati anudisan”ti.
“Evaṁ, bhante”.
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati: ‘kattha vakkalissa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.