So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.

“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, a mendicant who is an inquirer, unable to encompass another’s mind, should scrutinize the Realized One to understand whether he is a fully awakened Buddha or not.” “vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā; sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, a mendicant who is an inquirer, unable to encompass another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard: “Vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu: ‘Can anything corrupt be seen or heard in the Realized One or not?’ ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: nothing corrupt can be seen or heard in the Realized One. ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.

Yato naṁ samannesamāno evaṁ jānāti: They scrutinize further: ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘Can anything mixed be seen or heard in the Realized One or not?’ ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: nothing mixed can be seen or heard in the Realized One. ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.

Yato naṁ samannesamāno evaṁ jānāti: They scrutinize further: ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘Can anything clean be seen or heard in the Realized One or not?’ ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: clean things can be seen and heard in the Realized One. ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti.

Yato naṁ samannesamāno evaṁ jānāti: They scrutinize further: ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati: ‘Did the venerable attain this skillful state a long time ago, or just recently?’ ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, udāhu ittarasamāpanno’ti? Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: the venerable attained this skillful state a long time ago, not just recently. ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti.

Yato naṁ samannesamāno evaṁ jānāti: They scrutinize further: ‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati: ‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’ ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti? For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them. Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto. But when they achieve fame and renown, those dangers appear. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti. Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: those dangers are not found in that venerable mendicant who has achieved fame and renown. ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti.

Yato naṁ samannesamāno evaṁ jānāti: They scrutinize further: ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati: ‘Is this venerable securely stilled or insecurely stilled? ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’ vītarāgattā kāme na sevati khayā rāgassā’ti? Scrutinizing him they find that Tamenaṁ samannesamāno evaṁ jānāti: that venerable is securely stilled, not insecurely stilled. ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended. vītarāgattā kāme na sevati khayā rāgassā’ti.

If others should ask that mendicant, Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: ‘But what reason and evidence does the venerable have for saying this?’ ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Answering rightly, the mendicant should say, Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘Because, whether that venerable is staying in a community or alone, some people there are in a good state or a sorry state, some instruct a group, and some are seen among pleasures of the flesh while others remain unsullied. Yet that venerable doesn’t look down on them for that. ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṁ tena avajānāti. Also, I have heard and learned this in the presence of the Buddha: Sammukhā kho pana metaṁ bhagavato sutaṁ sammukhā paṭiggahitaṁ—“I am securely stilled, not insecurely stilled. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’ abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.

Next, they should ask the Realized One himself about this, Tatra, bhikkhave, tathāgatova uttariṁ paṭipucchitabbo: ‘Can anything corrupt be seen or heard in the Realized One or not?’ ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? The Realized One would answer, Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘Nothing corrupt can be seen or heard in the Realized One.’ ‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.

‘Can anything mixed be seen or heard in the Realized One or not?’ ‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? The Realized One would answer, Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘Nothing mixed can be seen or heard in the Realized One.’ ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti.

‘Can anything clean be seen or heard in the Realized One or not?’ ‘Ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti? The Realized One would answer, Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya: ‘Clean things can be seen and heard in the Realized One. ‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa; I am the scope and the range of that, but I am not determined by that.’ etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti.

A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching. Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya. The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. When they directly know a certain principle of those teachings, in accordance with how they were taught, the mendicant comes to a conclusion about the teachings. They have confidence in the teacher: Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhaṁ gacchati, satthari pasīdati: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’ ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti.

If others should ask that mendicant, Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: ‘But what reason and evidence does the venerable have for saying this?’ ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Answering rightly, the mendicant should say, Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘Reverends, I approached the Buddha to listen to the teaching. ‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ—“The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’ sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.

When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence. Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā; It is strong, and cannot be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. That is how there is legitimate scrutiny of the Realized One, Evaṁ kho, bhikkhave, tathāgate dhammasamannesanā hoti. and that is how the Realized One is legitimately well-scrutinized.” Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Vīmaṁsakasuttaṁ niṭṭhitaṁ sattamaṁ.