Majjhima Nikaya - Vimamsaka Sutta

47. Vimamsaka Sutta - English Majjhima Nikàya I
5. 7. Vãmaüsakasuttaü
(47) The Examination

I heard thus.
At one time the Blessed One was living in the monastery offered by Anàthapiïóika
in Jeta's grove in Sàvatthi. Then the Blessed One addressed the bhikkhus from
there.
Bhikkhus, by a bhikkhu who could read the thought processes of another, an
examination of the Thus Gone One should be done. Is he rightfully enlightened or
not or only conscious of it? Venerable sir, the Blessed One is the origin of the
Teaching, the leader and the refuge of the Teaching. Good that the meaning of
these words occur to the Blessed One. Hearing it from the Blessed One, the
bhikkhus will bear it in mind. Then bhikkhus, listen, I will teach.
Bhikkhus, by the bhikkhu who could examine the thought processes of another the
Thus Gone One should be examined on two things. On things cognisable by eye
consciousness and ear consciousness. Are defiled things cognisable by eye and
ear consciousness evident in the Thus Gone One or are they not? When examining
he knows. These defiled things cognisable by eye and ear consciousness [1] are
not evident in the Thus Gone One. Then he should make a further examination: Are
mixed things cognisable by eye and ear consciousness evident in the Thus Gone
One or are they not? When examining he knows. These mixed things cognisable by
eye and ear consciousness [2] are not evident in the Thus Gone One. Then he
should make a further examination: Are pure things cognisable by eye and ear
consciousness evident in the Thus Gone One or are they not? When examining he
knows. The pure things cognisable by eye and ear consciousness [3] are evident
in the Thus Gone One.
Then he should make a further examination. Has the venerable one attained to
these things of merit since long or are they attained to recently? When
examining he knows these things of merit were attained since long, and not
recently. Then he should make a further examination. Is the venerable one
internally convinced of this attainment? Is there a possible danger evident? He
should make a thorough examination to know whether there is some danger evident.
When examining he knows the venerable one is internally convinced of the
attainment and there is no danger evident.
Then he should further examine. Does the venerable one not indulge in
sensuality, through destruction of greed or through fear? When examining he
knows. The venerable one does not indulge in sensuality through destruction of
greed, and not through fear.
Then the others should question that bhikkhu. On what grounds did the venerable
one say, that the venerable one did not indulge in sensuality because greed is
destroyed and not through fear? If that bhikkhu should reply rightly, he should
say: Whether the venerable one is in the amidst of the community, or living
alone. Living there well or miserably, if when advising a crowd, he sees someone
fallen for materiality, or someone not soiled by materiality, the venerable one
does not look down on him: This I heard in the presence of the Blessed One, and
he acknowledged it 'I do not indulge in sensuality because my greed is
destroyed, not out of fear. '
Then further it may, even be questioned from the Thus Gone One himself: Are
defiled things cognisable by eye and ear consciousness evident in the Thus Gone
One or are they not? Then I would declare. 'Defiled things cognisable by eye and
ear consciousness are not evident in the Thus Gone One'. Asked: Are mixed things
cognisable by eye and ear consciousness evident in the Thus Gone One, or are
they not? I would declare. 'Mixed things cognisable by eye and ear consciousness
are not evident in the Thus Gone One'. Asked: Are pure things cognisable by eye
and ear consciousness evident in the Thus Gone One, or are they not?. I would
declare. 'Pure things cognisable by eye and ear consiousness are evident in the
Thus Gone One. That is my path and pasture, but I do not make them mine'.
Bhikkhus, a Teacher who says thus, is suitable to be approached to hear the
Teaching. He teaches leading one to more and more exalted states, showing the
dark and white counterparts'. When teaching leading to more and more exalted
states, at a certain point he reaches the summit [4] and establishes faith in
the Teacher: The Blessed One is rightfully enlightened, the Teaching is well
proclaimed, the Community of bhikkhus have gone well.
Then the others should question that bhikkhu. On what grounds did the venerable
one say, the Blessed One is rightfully enlightened, the Teaching is well
proclaimed and the Community of bhikkhus have gone well? That bhikkhu replying
rightly should say, I approached the Blessed One to listen to the Teaching. The
Blessed One taught me leading to more and more exalted states, showing the dark
and white counterparts. When teaching, leading me to more and more exalted
states, at a certain point I reached the summit, and then I established faith in
the Teacher and came to the conclusion, the Blessed One is rightfully
enlightened, the Teaching is well proclaimed, and the Community of bhikkhus has
gone dwell.
Bhikkhus, in whomever faith is established in the Thus Gone One in this manner
with these phrases and words, it becomes well established, thoroughly rooted
faith and insight. It cannot be changed by a recluse, brahmin, god, Màrà Brahmà
or by anyone in the world.
Bhikkhus, that is the search in the Teaching of the Thus Gone One, and is the
propriety of reaching the summit [5] in the Teaching of the Thus Gone One.
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.



[1] Defiled things cognisable by eye and ear consciousness (ye sankiliññhà
cakkusota vi¤¤àneyyà dhammà). These are defiled perceptions born of eye and ear
consciousness. Those are thoughts with greed, hate and delusion
[2] Mixed things cognisable by eye and ear consciousness (ye vitimissà
cakkhusota vi¤¤àneyyà dhammà) is a mixed up perception, when not sure whether it
is seen or heard. They are thoughts with a mixture of greed, hate, and delusion.
[3] Pure things cognisable by eye and ear consciousness (ye vodàtà cakkhusota
vi¤¤àneyyà dhammà) are pure perceptions and thoughts born of eye and ear
consciousness, free of greed, hate, and delusion.
[4] At a certain point reaches the summit. 'idha ekaccaü dhammaü niññhaü àgamaü'
Here, it is realising the Teaching of the Blessed One, and it is equivalent to
attaining one or the other of the eight attainments of the Noble disciple. These
attainments have to go in due order and the first of them is the entry into the
stream of the Teaching. There is no progress without it.
[5] The search in the Teaching of the Thus Gone One and the propriety of
reaching the summit (evaü kho bhikkhave tathàgate dhammasamannesanà hoti. Evaü
ca pana tathàgato dhammatàsusamanniññho honti) means that the understanding of
the Teaching should come from within, and it becomes the fitness to see through.