Kutūhalasālāsutta

Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

“Purimāni, bho gotama, divasāni purimatarāni sambahulānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ paribbājakānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti.

“Worthy Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

Ayampi kho makkhali gosālo …pe… ayampi kho nigaṇṭho nāṭaputto …pe… ayampi kho sañcayo belaṭṭhaputto …pe… ayampi kho pakudho kaccāno …pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti.

This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there.

Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu na byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Api ca kho naṁ evaṁ byākaroti: “acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”’ti. Tassa mayhaṁ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā: ‘kathaṁ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti?

This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’”

“Alañhi te, vaccha, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. Saupādānassa khvāhaṁ, vaccha, upapattiṁ paññāpemi no anupādānassa. Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṁ, vaccha, saupādānassa upapattiṁ paññāpemi, no anupādānassā”ti.

“Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter. I describe rebirth for someone who grasps fuel, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”

“Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? “Yasmiṁ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṁ vātūpādānaṁ paññāpemi. Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? “Yasmiṁ kho, vaccha, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, tamahaṁ taṇhūpādānaṁ vadāmi. Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. Navamaṁ.

“But when a flame is blown away by the wind, what does the worthy Gotama say is its fuel then?” “At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.” “But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does the worthy Gotama say is their fuel then?” “When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.”