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Majjhima Nikaya

# MN 47 Vīmaṁsaka Sutta (Examination) MN 47

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- The Middle Length Discourses: Sutta 47 - Vimamsaka Sutta: Examination (Duration: 9:56)

## Text

    [page 1]
    MN 47
    Vīmaṁsaka Sutta
    “Examination”
    Translated by Candana Bhikkhu

    Copyright © Candana Bhikkhu 2021

    I have personally heard this.

    On one occasion, the Blessed One was living in the monastery offered by Anāthapindika at Jeta's
    park, in the city of Sāvatthi. Then, the Blessed One addressed the Bhikkhus and said:

    “Bhikkhus!”

    “Yes, Bhante!” replied the Bhikkhus present.

    “Bhikkhus, the Bhikkhu who desires to know and examine someone, but who lacks the ability to
    blend his own mind with another’s mind, to clearly observe their inner thoughts, should carefully
    examine and scrutinize the Tathāgata, in order to see for himself whether He is Perfectly
    Awakened or not.”

    And the Bhikkhus responded,

    “Bhante, we are anchored in our learning on the Blessed One Himself, for He is our Guide and
    Refuge. To this end, we request that the Blessed Lord, please clarify the meaning of what He
    stated, as this would greatly benefit the Bhikkhus, who will remember and carry it in their hearts,
    once having learned it from the Blessed One Himself.”

    “Well then, Bhikkhus, listen and pay careful attention to what I shall say.”

    “Yes, Lord,” replied the Bhikkhus.

    “Bhikkhus, when the Bhikkhu who desires to know or examine someone closely, but who lacks
    the ability to blend his own mind with another’s mind to clearly observe their inner thoughts, he
    should carefully examine and scrutinize the Tathāgata in two ways. That is, by observing Him
    through the eyes and ears. In other words, the Bhikkhu scrutinizes to see whether he could see or
    hear any evidence in the Tathāgata’s behavior that reveals the presence of any defilements within
    Him. And after having examined the Tathāgata thus, the Bhikkhu reaches the conclusion: “There
    are no defilements found within the Tathāgata that can be scrutinized or observed whether
    through the eyes or ears!”

    “Having tested and known this firsthand, the Bhikkhu then investigates Him further, by trying to
    see if there are any signs or evidence of confusion or inconsistencies found within the
    Tathāgata’s behavior that can be scrutinized or observed whether through the eyes or ears. And
    after having examined the Tathāgata thus, the Bhikkhu reaches the conclusion: “There are no

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    signs or evidence of confusion or inconsistencies found within the Tathāgata that can be
    scrutinized or observed whether through the eyes or ears!”

    “Having tested and known this firsthand, the Bhikkhu then investigates Him further, by trying to
    see if the Tathāgata truly has within Him undefiled and pure states that can be scrutinized,
    whether through observations made with the eyes or ears. And after having examined the
    Tathāgata thus, the Bhikkhu reaches the conclusion: “There are indeed undefiled and pure states
    found within the Tathāgata that can be scrutinized or observed whether through the eyes or
    ears!”

    “Having tested and known this firsthand, the Bhikkhu then investigates further, by trying to see
    if the venerable one has attained to this wholesome Dhamma for a long time or just recently. And
    after having examined the venerable one thus, the Bhikkhu reaches the conclusion: “The
    venerable one has indeed attained to this wholesome Dhamma for a long time now, and not just
    recently.”

    “Having tested and known this firsthand, the Bhikkhu then investigates further, by trying to see
    if the venerable one has acquired fame and renown, and whether there are present in his heart the
    dangers associated with acquiring fame and renown. Here, Bhikkhus, it is important to consider
    that so long as the venerable one has not yet acquired fame and renown, the dangers associated
    with these two are too early to be detected or found within him. It is only after the venerable one
    has already acquired fame and renown that the dangers associated with these two may be
    detected or found within him. And after having examined the venerable one thus, then the
    Bhikkhu may reach the conclusion: “The venerable one has indeed acquired fame and renown,
    but the dangers associated with these two are not detected or found within him.”

    “Having tested and known this firsthand, the Bhikkhu then investigates further, by trying to see
    if the venerable one restrains himself from indulging in sensual pleasures, as a result of having
    destroyed lust within himself, or does he merely restrain himself because of fear of being
    discovered? And after having examined the venerable one thus, the Bhikkhu then may reach the
    conclusion: “The venerable one indeed is restrained from indulging in sensual pleasures, as a
    result of having destroyed lust within himself, and not because of any fear of being discovered.”

    “Now, Bhikkhus, if others should come and ask the examining Bhikkhu: “And based on what
    evidence have you concluded that the venerable one indeed is restrained from indulging in
    sensual pleasures, as a result of having destroyed lust within himself, and not because of any
    fear of being discovered?” And if he were to answer correctly, the Bhikkhu would reply to them
    by saying: “It has been observed that whether the venerable one is living along with his
    companions in the Holy Life or completely alone, whether he is unsupported or being fully
    supported, or whether instructing others in a crowd, on seeing those that are indulging in
    sensual pleasures, engrossed and defiled by material possessions, or not, nevertheless, the
    venerable one does not look down on them. For I have heard this in the presence of the Blessed
    One, as He declared: “I behave restrained by not indulging in sensuality as a result of lust
    being fully destroyed within me, and not because of fear of being discovered.”

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    “Then the Tathāgata Himself may be questioned further on this, by asking Him directly: “Are
    there within the Tathāgata any defilements that may be scrutinized or observed whether through
    the eyes or ears?”

    “Then, I would respond by saying: “There are no defilements within the Tathāgata that may be
    scrutinized or observed whether through the eyes or ears.”

    “And if the Tathāgata were to be asked further: “Are there are any confusions or inconsistencies
    found within the Tathāgata’s behavior that can be scrutinized or observed whether through the
    eyes or ears?”

    “Then, I would respond by saying: “There are no confusions or inconsistencies found within the
    Tathāgata’s behavior that can be scrutinized or observed whether through the eyes or ears?”

    “And if the Tathāgata were to be asked further: “Are there any undefiled or pure states within
    the Tathāgata that can be scrutinized or observed whether through the eyes or ears?”

    “Then, I would respond by saying: “Undefiled and pure states are indeed found within the
    Tathāgata that can be scrutinized, whether through observations made with the eyes or ears.
    Furthermore, although these states are my range and scope of experience, nevertheless, I do not
    identify with them.”

    “Bhikkhus, a disciple desiring to learn the Dhamma should approach a Teacher who declares
    Himself in this manner. The Teacher will then instruct and teach him the Dhamma sequentially,
    stage by stage, leading him to more and more exalted states, elucidating and revealing to him its
    dark and white counterparts. And as the Teacher instructs and explains the Dhamma to the
    Bhikkhu, the time comes whereby the disciple, through his own personal and direct
    understanding, becomes firmly established in the Dhamma. Then, he suddenly and naturally
    develops the unshakable faith in the Tathāgata, as he knows in his heart: “The Blessed One is
    Perfectly Awakened, the Dhamma is well proclaimed, and the Sangha of Bhikkhus are
    practicing the Holy Path.”

    “Now, Bhikkhus, if other Bhikkhus should come and ask the Bhikkhu: “And based on what
    evidence have you concluded that ‘The Blessed One is Perfectly Awakened, the Dhamma is well
    proclaimed, and the Sangha of Bhikkhus are practicing the Holy Path?’ In answering them
    correctly, the Bhikkhu would reply to them by saying:

    “Friends, in desiring to learn the Dhamma, I approached the Blessed One, and The Teacher
    instructed and taught me the Dhamma sequentially, stage by stage, leading me to more and more
    exalted states, elucidating and revealing to me it’s dark and white counterparts. And as the
    Teacher instructed and explained the Dhamma to me, through my own personal and direct
    understanding, I became firmly established in the Dhamma. Then, I suddenly and naturally
    developed the unshakable faith in the Tathāgata, as I knew in my heart: “The Blessed One is

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    Perfectly Awakened, the Dhamma is well proclaimed, and the Sangha of Bhikkhus are practicing
    the Holy Path.”

    And the Blessed One continued,

    “Bhikkhus, when someone finds in his heart such strong faith, being firmly established in the
    Tathāgata, while using similar expressions and phrases, then his faith and confidence is hereby
    declared as being well-established, thoroughly rooted in vision and understanding. And once the
    heart is thus finally settled in this invincible state, it is impossible for it to be shaken or converted
    by any recluse, brahmin, Deva, Māra, Brahmā, or anyone else in existence.

    “It is in this manner, Bhikkhus, that one examines The Teacher; The Tathāgata and His qualities,
    according to the Dhamma. That is, through the validation of one’s own understanding that is
    directly experienced in one’s heart, by seeing for oneself the proof of the Dhamma, taught by the
    Tathāgata.”

    This is what the Blessed One said, and the Bhikkhus were delighted in hearing the Blessed One’s
    words.

    Sadhu
    Sadhu
    Sadhu

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