[195] On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu, in Nigrodha's Park. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and sat down to one side. As he sat to one side, the Venerable Mahāmoggallāna said this to Vappa the Sakyan, disciple of the Nigaṇṭhas: "Suppose, Vappa, someone here were restrained in body, restrained in speech, and restrained in mind, with the fading away of ignorance (avijjā) and the arising of true knowledge (vijjā). Do you see that case on account of which taints (āsava) productive of painful feeling might flow in upon that person in a future life?"
"Bhante, I do see that case. Suppose an evil deed (kamma) was done in the past whose result has not yet ripened: on account of that, taints productive of painful feeling might flow in upon that person in a future life."
Now this very conversation between the Venerable Mahāmoggallāna and Vappa the Sakyan, disciple of the Nigaṇṭhas, was left unfinished. Then in the evening the Blessed One emerged from seclusion and went to the attendance hall; having approached, he sat down on the seat that had been prepared. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna: "For what discussion, Moggallāna, are you sitting together here now? And what conversation of yours was interrupted midway?"
"Here, Bhante, I said this to Vappa the Sakyan, disciple of the Nigaṇṭhas: 'Suppose, Vappa, someone here were restrained in body, restrained in speech, and restrained in mind, with the fading away of ignorance and the arising of true knowledge. Do you see that case on account of which taints productive of painful feeling might flow in upon that person in a future life?' When this was said, Bhante, Vappa the Sakyan, disciple of the Nigaṇṭhas, said this to me: 'Bhante, I do see that case. Suppose an evil deed was done in the past whose result has not yet ripened: on account of that, taints productive of painful feeling might flow in upon that person in a future life.' This, Bhante, was our conversation with Vappa the Sakyan, disciple of the Nigaṇṭhas, that was left unfinished; and then the Blessed One arrived."
Then the Blessed One said this to Vappa the Sakyan, disciple of the Nigaṇṭhas: "If, Vappa, you would concede to me what should be conceded and reject what should be rejected, and if, when you do not know the meaning of a statement of mine, you would question me further about it, saying: 'How is this, Bhante? What is the meaning of this?'—then we might have a discussion here."
"Bhante, I will concede to the Blessed One what should be conceded and I will reject what should be rejected; and when I do not know the meaning of a statement of the Blessed One, I will question the Blessed One further about it: 'How is this, Bhante? What is the meaning of this?' So let us have a discussion here."
"What do you think, Vappa? Those taints, vexatious and feverish, which arise conditioned by bodily instigation do not occur thus, vexatious and feverish, for one who abstains from bodily instigation. He does no new kamma; and as for old kamma, having contacted it again and again, he makes an end of it. The wearing away (nijjarā) is directly visible, immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise. Do you see, Vappa, that case on account of which taints productive of painful feeling might flow in upon that person in a future life?"
"No indeed, Bhante."
"What do you think, Vappa? Those taints, vexatious and feverish, which arise conditioned by verbal instigation do not occur thus, vexatious and feverish, for one who abstains from verbal instigation. He does no new kamma; and as for old kamma, having contacted it again and again, he makes an end of it. The wearing away is directly visible, immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise. Do you see, Vappa, that case on account of which taints productive of painful feeling might flow in upon that person in a future life?"
"No indeed, Bhante."
"What do you think, Vappa? Those taints, vexatious and feverish, which arise conditioned by mental instigation do not occur thus, vexatious and feverish, for one who abstains from mental instigation. He does no new kamma; and as for old kamma, having contacted it again and again, he makes an end of it. The wearing away is directly visible, immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise. Do you see, Vappa, that case on account of which taints productive of painful feeling might flow in upon that person in a future life?"
"No indeed, Bhante."
"What do you think, Vappa? Those taints, vexatious and feverish, which arise conditioned by ignorance do not occur thus, vexatious and feverish, when ignorance fades away and true knowledge arises. He does no new kamma; and as for old kamma, having contacted it again and again, he makes an end of it. The wearing away is directly visible, immediate, inviting one to come and see, onward-leading, to be personally experienced by the wise. Do you see, Vappa, that case on account of which taints productive of painful feeling might flow in upon that person in a future life?"
"No indeed, Bhante."
"When a bhikkhu's mind is thus rightly liberated, Vappa, six constant dwellings are attained. Having seen a form with the eye, he is neither elated nor dejected; he dwells equanimous, mindful, clearly comprehending. Having heard a sound with the ear … having smelt an odour with the nose … having tasted a flavour with the tongue … having touched a tangible object with the body … having cognized a dhamma with the mind, he is neither elated nor dejected; he dwells equanimous, mindful, clearly comprehending. Feeling a feeling (vedanā) terminating with the body, he understands: 'I feel a feeling terminating with the body.' Feeling a feeling terminating with life, he understands: 'I feel a feeling terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'
"Suppose, Vappa, a shadow appears in dependence on a post. Then a man might come along bringing a spade and basket. He would cut down that post at the root; having cut it at the root, he would dig it up; having dug it up, he would pull out the roots, down even to the rootlets the size of usīra fibers. He would cut that post into pieces; having cut it into pieces, he would split them; having split them, he would reduce them to slivers; having reduced them to slivers, he would dry them in wind and sun; having dried them in wind and sun, he would burn them with fire; having burnt them with fire, he would reduce them to ashes; having reduced them to ashes, he would winnow them in a strong wind or let a river with a swift current carry them away. Thus, Vappa, that shadow which appeared in dependence on the post would be cut off at the root, made like a palm stump, obliterated, no longer subject to future arising. Just so, Vappa, when a bhikkhu's mind is thus rightly liberated, six constant dwellings are attained. Having seen a form with the eye, he is neither elated nor dejected; he dwells equanimous, mindful, clearly comprehending. Having heard a sound with the ear … having smelt an odour with the nose … having tasted a flavour with the tongue … having touched a tangible object with the body … having cognized a dhamma with the mind, he is neither elated nor dejected; he dwells equanimous, mindful, clearly comprehending. Feeling a feeling terminating with the body, he understands: 'I feel a feeling terminating with the body.' Feeling a feeling terminating with life, he understands: 'I feel a feeling terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'"
When this was said, Vappa the Sakyan, disciple of the Nigaṇṭhas, said this to the Blessed One: "Suppose, Bhante, a man desiring profit were to rear horses for sale, but he would not gain any profit and would instead reap only fatigue and distress. Just so, Bhante, desiring profit I attended upon the foolish Nigaṇṭhas; I gained no profit, and instead I reaped only fatigue and distress. From this day forth, Bhante, whatever confidence I had in the foolish Nigaṇṭhas, I winnow it away in a strong wind or let a river with a swift current carry it away. Excellent, Bhante! Excellent, Bhante! Just as, Bhante, one might set upright what had been overturned, or uncover what was concealed, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—just so has the Dhamma been made clear by the Blessed One in many ways. I go for refuge to the Blessed One, and to the Dhamma, and to the Saṅgha of bhikkhus. Let the Blessed One remember me as a lay follower who from this day forth has gone for refuge for life."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.