MN 72 With Vacchagotta on Fire

Medium Discourses Collection 72 – Majjhima Nikāya 72

MN 72 With Vacchagotta on Fire – Aggivacchasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.

Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

2.2

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

3.1

“Master Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—

3.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

3.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

3.4

‘sassato loko, idameva saccaṁ moghamaññan’”ti.

4.1

“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”

“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—

4.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

4.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

4.4

‘asassato loko, idameva saccaṁ moghamaññan’”ti.

5.1

“Then is this your view: ‘The world is finite. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—

5.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

5.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

5.4

‘antavā loko, idameva saccaṁ moghamaññan’”ti.

6.1

“Then is this your view: ‘The world is infinite. This is the only truth, other ideas are silly’?”

“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—

6.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

6.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

6.4

‘anantavā loko, idameva saccaṁ moghamaññan’”ti.

7.1

“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—

7.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

7.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

7.4

‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.

8.1

“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?”

“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—

8.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

8.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

8.4

‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.

9.1

“Then is this your view: ‘A Realized One exists after death. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—

9.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

9.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

9.4

‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

10.1

“Then is this your view: ‘A Realized One doesn’t exist after death. This is the only truth, other ideas are silly’?”

“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—

10.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

10.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

10.4

‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

11.1

“Then is this your view: ‘A Realized One both exists and doesn’t exist after death. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—

11.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

11.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

11.4

‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

12.1

“Then is this your view: ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly’?”

“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—

12.2

evaṁdiṭṭhi bhavaṁ gotamo”ti?

12.3

“That’s not my view, Vaccha.”

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:

12.4

‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

13.1

“Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’

“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti—

13.2

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.3

sassato loko, idameva saccaṁ moghamaññan’ti vadesi.

13.4

‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti—

13.5

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.6

asassato loko, idameva saccaṁ moghamaññan’ti vadesi.

13.7

‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti—

13.8

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.9

antavā loko, idameva saccaṁ moghamaññan’ti vadesi.

13.10

‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti—

13.11

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.12

anantavā loko, idameva saccaṁ moghamaññan’ti vadesi.

13.13

‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti—

13.14

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.15

taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.

13.16

‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti—

13.17

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.18

aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.

13.19

‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—

13.20

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.21

hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.

13.22

‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—

13.23

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.24

na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.

13.25

‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—

13.26

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.27

hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.

13.28

‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—

13.29

evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—

13.30

neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.

13.31

Seeing what drawback do you avoid all these convictions?”

Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti?

14.1

“Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

14.2

‘Asassato loko’ti kho, vaccha …pe…

14.3

‘antavā loko’ti kho, vaccha …pe…

14.4

‘anantavā loko’ti kho, vaccha …pe…

14.5

‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe…

14.6

‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe…

14.7

‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…

14.8

‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…

14.9

‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…

14.10

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

14.11

Seeing this drawback I avoid all these convictions.”

Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti.

15.1

“But does Master Gotama have any convictions at all?”

“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?

15.2

“The Realized One has done away with convictions.

“Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa.

15.3

For the Realized One has seen:

Diṭṭhañhetaṁ, vaccha, tathāgatena:

15.4

‘Such is form, such is the origin of form, such is the ending of form.

‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

15.5

Such is feeling, such is the origin of feeling, such is the ending of feeling.

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;

15.6

Such is perception, such is the origin of perception, such is the ending of perception.

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;

15.7

Such are actions done with defilement, such is the origin of actions done with defilement, such is the ending of actions done with defilement.

iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;

15.8

Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

15.9

That’s why the Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all identifying, all worries, and all ego, possessiveness, or underlying tendency to conceit, I say.”

Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.

16.1

“But Master Gotama, when a bhikkhu’s mind is freed like this, where are they reborn?”

“Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti?

16.2

“‘They’re reborn’ doesn’t apply, Vaccha.”

“Upapajjatīti kho, vaccha, na upeti”.

16.3

“Well then, are they not reborn?”

“Tena hi, bho gotama, na upapajjatī”ti?

16.4

“‘They’re not reborn’ doesn’t apply, Vaccha.”

“Na upapajjatīti kho, vaccha, na upeti”.

16.5

“Well then, are they both reborn and not reborn?”

“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?

16.6

“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”

“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.

16.7

“Well then, are they neither reborn nor not reborn?”

“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?

16.8

“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”

“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.

17.1

“Master Gotama, when asked all these questions, you say: ‘It doesn’t apply.’

“‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.

17.2

‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.

17.3

‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.

17.4

‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.

17.5

I fail to understand this point, Master Gotama; I’ve fallen into confusion.

Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ.

17.6

And I’ve now lost even the degree of clarity I had from previous discussions with Master Gotama.”

Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.

18.1

“No wonder you don’t understand, Vaccha, no wonder you’re confused.

“Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya.

18.2

For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.

Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.

18.3

It’s hard for you to understand, since you have a different view, creed, preference, practice, and tradition.

So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.

18.4

Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.

Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.

19.1

What do you think, Vaccha?

Taṁ kiṁ maññasi, vaccha,

19.2

Suppose a fire was burning in front of you. Would you know:

sace te purato aggi jaleyya, jāneyyāsi tvaṁ:

19.3

‘This fire is burning in front of me’?”

‘ayaṁ me purato aggi jalatī’”ti?

19.4

“Yes, I would, Master Gotama.”

“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ:

19.5

‘ayaṁ me purato aggi jalatī’”ti.

19.6

“But Vaccha, suppose they were to ask you:

“Sace pana taṁ, vaccha, evaṁ puccheyya:

19.7

‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”

‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?

19.8

“Sace maṁ, bho gotama, evaṁ puccheyya:

19.9

“I would answer like this:

‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ:

19.10

‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”

‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti.

19.11

“Suppose that fire burning in front of you was extinguished. Would you know:

“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ:

19.12

‘This fire in front of me is extinguished’?”

‘ayaṁ me purato aggi nibbuto’”ti?

19.13

“Yes, I would, Master Gotama.”

“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ:

19.14

‘ayaṁ me purato aggi nibbuto’”ti.

19.15

“But Vaccha, suppose they were to ask you:

“Sace pana taṁ, vaccha, evaṁ puccheyya:

19.16

‘This fire in front of you that is extinguished: in what direction did it go—

‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato—

19.17

east, south, west, or north?’ How would you answer?”

puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?

19.18

“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.”

“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.

20.1

“In the same way, Vaccha, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

20.2

A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom,

Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—

20.3

like the ocean.

seyyathāpi mahāsamuddo.

20.4

‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.

Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

20.5

Any feeling …

Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

20.6

Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—

20.7

seyyathāpi mahāsamuddo.

20.8

Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

20.9

perception …

Yāya saññāya tathāgataṁ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

20.10

Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—

20.11

seyyathāpi mahāsamuddo.

20.12

Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

20.13

actions done with defilement …

Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

20.14

Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—

20.15

seyyathāpi mahāsamuddo.

20.16

Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

20.17

consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

20.18

A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom,

Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—

20.19

like the ocean.

seyyathāpi mahāsamuddo.

20.20

‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.”

Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.

21.1

When he said this, the wanderer Vacchagotta said to the Buddha:

Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca:

21.2

“Master Gotama, suppose there was a large sal tree not far from a town or village.

“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.

21.3

And because it’s anicca, its branches and foliage, bark and shoots, and softwood would fall off.

Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ;

21.4

After some time it would be rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.

so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;

21.5

In the same way, Master Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.

evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.

22.1

Excellent, Master Gotama! …

Abhikkantaṁ, bho gotama …pe…

22.2

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

22.3

Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ.