an.10.94 Aṅguttara Nikāya (Numbered Discourses)

About Vajjiya

I have heard that on one occasion the Blessed One was staying near Campa, on the shore of Gaggara Lake. Then Vajjiya Mahita the householder left Campa in the middle of the day to see the Blessed One, but the thought then occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the monks who develop the mind, for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?” So he headed to the park of the wanderers of other persuasions.

Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of bestial topics, making a great noise & racket. They saw Vajjiya Mahita the householder coming from afar, and on seeing him, hushed one another: “Be quiet, good sirs. Don’t make any noise. Here comes Vajjiya Mahita the householder, a disciple of Gotama the contemplative. He is one of those disciples of Gotama the contemplative, clad in white, who lives in Savatthi. These people are fond of quietude and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” So the wanderers fell silent.

Then Vajjiya Mahita the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, “Is it true, householder, that Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?”

“No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. Criticizing what should be criticized, praising what should be praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter.”

When this was said, one of the wanderers said to Vajjiya Mahita the householder, “Now wait a minute, householder. This contemplative Gotama whom you praise is a nihilist, one who doesn’t declare anything.”

“I tell you, venerable sirs, that the Blessed One righteously declares that ‘This is skillful.’ He declares that ‘This is unskillful.’ Declaring that ‘This is skillful’ and ‘This is unskillful,’ he is one who has declared [a teaching]. He is not a nihilist, one who doesn’t declare anything.”

When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Vajjiya Mahita the householder, perceiving that the wanderers were silent, abashed… at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with the wanderers.

[The Blessed One said:] “Well done, householder. Well done. That is how you should periodically & righteously refute those foolish men. I don’t say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued. I don’t say that all observances should be observed, nor do I day that all observances should not be observed. I don’t say that all exertions are to be pursued, nor do I say that all exertions are not to be pursued. I don’t say that all forfeiture should be forfeited, nor do I say that all forfeiture should not be forfeited. I don’t say that all release is to be used for release, nor do I say that all release is not to be used for release.

“If, when an asceticism is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.

“If, when an observance is observed, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of observance is not to be observed. But if, when an observance is observed, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of observance is to be observed.

“If, when an exertion is pursued… a forfeiture is forfeited…

“If, when a release is used for release, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of release is not to be used for release. But if, when a release is used for release, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of release is to be used for release.”

When Vajjiya Mahita the householder had been instructed, urged, roused & encouraged by the Blessed One with a talk on Dhamma, he got up from his seat and, having bowed down to the Blessed One, left, keeping the Blessed One on his right side. Not long afterward, the Blessed One addressed the monks: “Monks, even a monk who has long penetrated the Dhamma in this Doctrine & Discipline would do well periodically & righteously to refute the wanderers of other persuasions in just the way Vajjiya Mahita the householder has done.”

- Translator: Thanissaro Bhikkhu

- Editor: Gabriel Laera

With Vajjiyamāhita

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha.
Then it occurred to him,
“It’s the wrong time to see the Buddha,
as he’s in retreat.
And it’s the wrong time to see the esteemed mendicants,
as they’re in retreat.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Then he went to the monastery of the wanderers who follow other paths.
Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying,
“Be quiet, good sirs, don’t make a sound.
The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Then those wanderers who follow other paths fell silent.
Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there.
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?”
“No, sirs, the Buddha does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough.
The Buddha criticizes where it is due, and praises where it is due.
In doing so he is one who speaks after analyzing the question,
and is not definitive on this point.”
When he said this, one of the wanderers said to him,
“Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”
“On this point, also, I reasonably respond to the venerables.
The Buddha has stated ‘This is skillful’ and
‘This is unskillful’.
So when it comes to what is skillful and unskillful the Buddha makes a statement.
He is not an exterminator who refrains from making statements.”
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side,
and informed the Buddha of all they had discussed.
“Good, good, householder!
That’s how you should legitimately and completely refute those foolish men from time to time.
Householder, I don’t say that all mortifications should be undergone.
But I don’t say that no mortifications should be undergone.
I don’t say that all observances should be undertaken.
But I don’t say that no observances should be undertaken.
I don’t say that all efforts should be tried.
But I don’t say that no efforts should be tried.
I don’t say that everything should be given up.
But I don’t say that nothing should be given up.
I don’t say that you should be liberated with all kinds of freedom.
But I don’t say that you should not be liberated with any kind of freedom.
When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications.
When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications.
When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances.
When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances.
When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts.
When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts.
When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things.
When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things.
When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom.
When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.”
After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Vajjiyamāhita had left, the Buddha addressed the mendicants:
“Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.”