Vakkali Sutta: Discourse to Venerable Vakkali
By Dr. Ari Ubeysekara
Introduction
All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6th and 5th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.
- Collection of long discourses (dīgha nikāya)
- Collection of middle length discourses (majjhima nikāya)
- Collection of connected discourses (samyutta nikāya)
- Collection of numerical discourses (anguttara nikāya)
- Collection of minor discourses (khuddaka nikāya)
The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Vakkali sutta is included in the Thera vagga, of the Khanda samyutta of the Khanda Vagga. (1)
Content of Vakkali sutta
Thus have I heard.
[All the discourses of the Buddha contained in the five collections were narrated from his memory by Venerable Arahant Ānanda at the first Buddhist council that was held three months after the passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourses. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evam me sutam” meaning “Thus have I heard”.]
At one time, the Buddha was staying at Rajagaha, in the Bamboo Grove near the Squirrels’ Feeding Place.
[Rajagaha was the capital city of the ancient kingdom of Magadha in India at the time of the Buddha. Soon after the enlightenment, the Buddha, accompanied by one thousand monks, visited the city of Rajagaha as per the request of king Bimbisāra. The king became a disciple of the Buddha after listening to the Buddha’s teaching and donated the Bamboo Groove (Veluvana Park) to be used as a monastery. It was the very first monastery that was donated to the Buddha where the Buddha is believed to have stayed during the three rainy retreats following the donation when a number of discourses were preached to various audiences.]
Now at that time, Venerable Vakkali was living in a potter’s shed, sick, suffering, gravely ill. Then Venerable Vakkali addressed his attendants: “Come, friends, go to the Blessed One, pay homage to Him in my name with your head at His feet, and say: ‘Venerable Sir, the monk Vakkali is sick, suffering, gravely ill; he pays homage to the Blessed One with his head at His feet’. Then say: ‘It would be good, Venerable Sir, if the Blessed One would visit the monk Vakkali out of compassion’.”
“Yes, friend”, the monks replied. They approached the Buddha, paid homage to Him, and sat to one side. While sitting to one side, they conveyed Venerable Vakkali’s message to the Buddha. The Buddha consented by His silence. Venerable Vakkali saw the Buddha coming in the distance and tried to get up in his bed. Then the Buddha said to him: “Enough Vakkali, do not try to get up in your bed. There are these seats already prepared, I will sit down there.”
The Buddha sat down on a prepared seat and said to Venerable Vakkali: “I hope you are bearing up, Vakkali, I hope you are getting better. I hope your pains are subsiding and not increasing, and their subsiding, not increasing is evident”.
“Venerable Sir, I am not bearing up, I am not getting better. My pains are increasing, not subsiding, and their increasing, not subsiding is evident.”
“I hope then, Vakkali, that you are not troubled by remorse and regret.”
“Indeed, Venerable Sir, I have quite a lot of remorse and regret.”
“I hope Vakkali, that you have nothing for which to reproach yourself with regard to your virtue.”
“Venerable Sir, I have nothing for which to reproach myself with regard to my virtue.”
“If you have nothing for which to reproach yourself with regard to virtue, then, Vakkali, why are you troubled by remorse and regret?”
“For a long time, Venerable Sir, I wanted to come and see the Blessed One, but I have not had enough strength in my body to come and see the Blessed One.”
“Enough, Vakkali, What is there to see of this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, one sees me; and in seeing me, one sees the Dhamma.”
[This unique statement by the Buddha states that one sees the Buddha only when one understands the Buddha’s teaching through practice and that when one really sees the Buddha, that means one has understood the Dhamma through practice.
“Yo dhammaṁ passati – so maṁ passati,
yo maṁ passati – so dhammaṁ passati”]
“What do you think, Vakkali, is form permanent or impermanent?” “Impermanent, Venerable Sir.” “Is what is impermanent suffering or happiness?” “Suffering, Venerable Sir.” “Is what is impermanent, suffering and subject to change fit to be regarded: ‘This is mine; this I am; this is myself’?” “No, Venerable Sir.”
“What do you think, Vakkali, is feeling permanent or impermanent?” “Impermanent, Venerable Sir.” “Is what is impermanent suffering or happiness?” “Suffering, Venerable Sir.” “Is what is impermanent, suffering and subject to change fit to be regarded: ‘This is mine; this I am; this is myself’?” “No, Venerable Sir.”
“What do you think, Vakkali, is perception permanent or impermanent?” “Impermanent, Venerable Sir.” “Is what is impermanent suffering or happiness?” “Suffering, Venerable Sir.” “Is what is impermanent, suffering and subject to change fit to be regarded: ‘This is mine; this I am; this is myself’?” “No, Venerable Sir.”
“What do you think, Vakkali, are mental formations permanent or impermanent?” “Impermanent, Venerable Sir.” “Is what is impermanent suffering or happiness?” “Suffering, Venerable Sir.” “Is what is impermanent, suffering and subject to change fit to be regarded: ‘This is mine; this I am; this is myself’?” “No, Venerable Sir.”
“What do you think, Vakkali, is consciousness permanent or impermanent?” “Impermanent, Venerable Sir.” “Is what is impermanent suffering or happiness?” “Suffering, Venerable Sir.” “Is what is impermanent, suffering and subject to change fit to be regarded: ‘This is mine; this I am; this is myself’?” “No, Venerable Sir.”
[The Buddha has questioned Venerable Vakkali in relation to the three characteristics of the five aggregates of clinging (pancha-upādānakkhanda). They are: Form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhāra) and consciousness (viññāna). According to Buddha’s teaching, these five aggregates together constitute the Psycho-physical complex or mind and matter (nāma-rūpa) described as a being or personality. The first aggregate of form represents the material aspect while the other four aggregates represent a variety of mental actions. They arise due to physical and mental antecedent conditions only to cease instantly and are in a constant state of flux with no stable or permanent entity. They constantly arise and cease, so they are impermanent (anicca), and because they are impermanent they are suffering (dukkha) and lack any stable entity or self (anatta). One has no ownership or control over them and when one identifies with them as “I” or “me”, it can only lead to suffering (dukkha) due to their very transient nature.] (2)
“Therefore, Vakkali, whatever form there is, whether past, present or future; internal or external; gross or subtle; inferior or superior; far or near; every form is to be seen as it actually is with right wisdom as: ‘This is not mine. This I am not. This is not myself’.”
“Whatever feeling there is, whether past, present or future; internal or external; gross or subtle; inferior or superior; far or near; every feeling is to be seen as it actually is with right wisdom as: ‘This is not mine. This I am not. This is not myself’.”
“Whatever perception there is, whether past, present or future; internal or external; gross or subtle; inferior or superior; far or near; every perception is to be seen as it actually is with right wisdom as: ‘This is not mine. This I am not. This is not myself.”
“Whatever mental formation there is, whether past, present or future; internal or external; gross or subtle; inferior or superior; far or near; every mental formation is to be seen as it actually is with right wisdom as: ‘This is not mine. This I am not. This is not myself’.”
“Whatever consciousness there is, whether past, present or future; internal or external; gross or subtle; inferior or superior; far or near; every consciousness is to be seen as it actually is with right wisdom as: ‘This is not mine. This I am not. This is not myself’.”
“Seeing thus, the well instructed disciple of the noble ones becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formation, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is fully liberated. With full liberation, there is the knowledge: fully liberated. He understands: birth is destroyed, the holy life has been fulfilled, what had to be done has been done. There is nothing further for this world.”
[When a disciple understands the impermanent, suffering and not-self nature nature of the five aggregates of clinging through wisdom, that understanding leads to disenchantment (nibbidā), dispassion (virāga), liberation (vimutti) and the knowledge of being liberated (vimutti nāna), that enlightenment has been attained with no further rebirth in the cycle of birth and death (samsāra).]
Then the Buddha, having given this advice to Venerable Vakkali, rose from His seat and left for the Mount Vulture Peak. Then, not long after the Buddha had left, Venerable Vakkali addressed his attendants: “Come, friends, lift me up on this bed and carry me to the Kāla silā on the Isigili slope. How can one like me think of dying among the houses?” “Yes, friend,” those monks replied and, lifting up Venerable Vakkali on the bed, carried him to the Kāla silā on the Isigili slope.
The Buddha spent the rest of that day and night on Mount Vulture Peak. Then when the night was well advanced, two deities of exceeding beauty, lighting up the whole of Mount Vulture Peak, approached the Buddha. Having approached the Buddha, they paid homage and stood to one side. Standing to one side, one deity said to the Buddha: “Venerable Sir, monk Vakkali is intent on liberation.” Then the other deity said to the Buddha: “Surely, Venerable Sir, he will be well liberated.” This is what those two deities said to the Buddha. Having said this, they paid homage to the Buddha and keeping Him on their right, they disappeared right there.
Then, when the night has passed, the Buddha addressed the monks: “Come, monks, go and visit monk Vakkali and say to him: Friend Vakkali, listen to the word of the Blessed One and the two deities. Last night, friend, when the night was well advanced, two deities of exceeding beauty, lighting up the whole of Mount Vulture Peak, approached the Buddha. Having approached the Buddha, they paid homage and stood to one side. Standing to one side, one deity said to the Buddha: ‘Venerable Sir, monk Vakkali is intent on liberation.’ Then the other deity said to the Buddha: ‘Surely, Venerable Sir, he will be well liberated.’ And the Blessed One says to you, friend Vakkali, “Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.” “Yes, Venerable Sir”, those monks replied and they went up to Venerable Vakkali and said to him: “Friend Vakkali, listen to the word of the Blessed One and the two deities.”
Then, Venerable Vakkali addressed his attendants: “Come, friends, lower me from the bed. How can one like me think of listening to the Blessed One’s teaching while seated on a high bed.” “Yes, friend”, the monks replied and they lowered Venerable Vakkali from the bed.
“Last night, friend, when the night was well advanced, two deities of exceeding beauty, lighting up the whole of Mount Vulture Peak, approached the Buddha. Having approached the Buddha, they paid homage and stood to one side. Standing to one side, one deity said to the Buddha: ‘Venerable Sir, monk Vakkali is intent on liberation.’ Then the other deity said to the Buddha: ‘Surely, Venerable Sir, he will be well liberated.’ And the Blessed One says to you, friend Vakkali, “Do not be afraid, Vakkali, do not be afraid! Your death will not be a bad one. Your demise will not be a bad one.”
“Well then friends, pay homage to the Blessed One in my name with your head at His feet and say: ‘Venerable Sir, the monk Vakkali is sick, suffering, gravely ill; he pays homage to the Blessed One with his head at His feet’. Then say: ‘Form is impermanent; I have no doubt about this Venerable Sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that with regard to what is impermanent, suffering, and subject to change, I have no more desire, lust or affection’.”
“Feeling is impermanent; I have no doubt about this Venerable Sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that with regard to what is impermanent, suffering, and subject to change, I have no more desire, lust or affection.”
“Perception is impermanent; I have no doubt about this Venerable Sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that with regard to what is impermanent, suffering, and subject to change, I have no more desire, lust or affection.”
“Mental formations are impermanent; I have no doubt about this Venerable Sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that with regard to what is impermanent, suffering, and subject to change, I have no more desire, lust or affection.”
“Consciousness is impermanent; I have no doubt about this Venerable Sir, I do not doubt that whatever is impermanent is suffering. I do not doubt that with regard to what is impermanent, suffering, and subject to change, I have no more desire, lust or affection.”
“Yes, friend”, the monks replied and then they left. Then not long after those monks had left, Venerable Vakkali used the knife.
Then those monks went up to the Buddha and delivered the message from Venerable Vakkali. The Buddha then said to the monks: “Come, monks, let us go to Kālasilā on the Isigili slope where the clansman Vakkali used the knife.”
“Yes, Venerable Sir,” The monks replied.
Then the Buddha, together with a number of monks, went to Kālasilā on the Isigili slope. The Buddha saw in the distance Venerable Vakkali lying on the bed with his shoulder turned. Now at that time, a cloud of smoke, a swirl of darkness was moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the directions in between. Then the Buddha said to the Monks: “Monks, do you see that cloud of smoke, a swirl of darkness moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the directions in between?”
“Yes, Venerable Sir.”
“That, monks, is Mara the Evil One looking for the consciousness of the clansman Vakkali, wondering: ‘Where now has the consciousness of the clansman Vakkali been established?’ However, monks, with consciousness unestablished, the clansman Vakkali has attained final Nibbāna.”
In the Vakkali sutta, the Buddha has visited the monk named Vakkali who was sick, suffering, and gravely ill, and has helped him to understand the Dhamma by contemplating on the true nature of the five aggregates of clinging. According to Buddhist literature, Vakkali had ordained as a monk for the sole reason of being able to remain close to the Buddha as he was overwhelmed by the Buddha’s noble appearance. Through affection and immense reverence towards the Buddha, he endeavoured to remain close to the Buddha but, in doing so, neglected his religious duties including meditation. It appears that with the help of this discourse from the Buddha, Venerable Vakkali was finally able to realise the Truth and gain enlightenment at his death bed. Venerable Vakkali was one of at least three monks during the life time of the Buddha, who are said to have taken their own life by using a knife and all three of them had been declared by the Buddha to have gained enlightenment.
It is in this discourse that the Buddha has made the famous declaration: “One who sees the Dhamma sees me; one who sees me sees the Dhamma.” Another very significant point that the Buddha has stated referring to the death of Venerable Vakkali, is that there is no remaining consciousness when someone who has gained enlightenment as an Arahant passes away through Parinibbāna.
References
- Bhikkhu Bodhi 1999, Vakkali sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
- Bhikkhu Bodhi 1999, Khanda sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
End.
drarisworld 