MN72: Aggivacchasutta - With Vacchagotta on Fire
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn72:1.1So I have heard.This sutta depicts Vacchagotta, having gained a degree of faith as depicted in MN71, questioning the Buddha regarding the undeclared points. This is just a taste of Vacchagotta’s curiosity, as the 55 suttas of SN33 all deal with the same topic, as do SN44.7, SN44.8, and SN44.11. Underlying all these questions is the assumption of a self, which Vacchagotta asks directly about at SN44.10. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn72:2.1Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
mn72:3.1“Worthy Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”
mn72:3.3“That’s not my view, Vaccha.”
mn72:4.1“Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”
mn72:4.3“That’s not my view, Vaccha.”
mn72:5.1“Then is this your view: ‘The cosmos is finite. This is the only truth, anything else is futile’?”
mn72:5.3“That’s not my view, Vaccha.”
mn72:6.1“Then is this your view: ‘The cosmos is infinite. This is the only truth, anything else is futile’?”
mn72:6.3“That’s not my view, Vaccha.”
mn72:7.1“Then is this your view: ‘The soul and the body are one and the same. This is the only truth, anything else is futile’?”
mn72:7.3“That’s not my view, Vaccha.”
mn72:8.1“Then is this your view: ‘The soul is one thing, the body another. This is the only truth, anything else is futile’?”
mn72:8.3“That’s not my view, Vaccha.”
mn72:9.1“Then is this your view: ‘A realized one still exists after death. This is the only truth, anything else is futile’?”
mn72:9.3“That’s not my view, Vaccha.”
mn72:10.1“Then is this your view: ‘A realized one no longer exists after death. This is the only truth, anything else is futile’?”
mn72:10.3“That’s not my view, Vaccha.”
mn72:11.1“Then is this your view: ‘A realized one both still exists and no longer exists after death. This is the only truth, anything else is futile’?”
mn72:11.3“That’s not my view, Vaccha.”
mn72:12.1“Then is this your view: ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”
mn72:12.3“That’s not my view, Vaccha.”
mn72:13.1“Worthy Gotama, when asked these ten questions, you say: ‘That’s not my view.’ Seeing what drawback do you avoid all these convictions?”
mn72:14.1“Each of these ten convictions is the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views. They’re beset with suffering, distress, anguish, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Seeing this drawback I avoid all these convictions.”
mn72:15.1“But does the worthy Gotama have any convictions at all?”
mn72:15.2“A realized one has done away with convictions.The Buddha, or indeed any arahant, has no “convictions” (diṭṭhigata), i.e. theories to attach to, since his “right view” (sammādiṭṭhi) is grounded in what he has “seen” (diṭṭha). For a realized one has seen: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ That’s why a Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all conceiving, all churning, and all I-making, mine-making, or underlying tendency to conceit, I say.”At Theragatha 14 verse 659 - , mathita means “oppressed, weighed down”, and the same sense probably applies at Theragatha 1 verse 102. At Dhp 349, however, the root sense of “churn” fits the context of “thoughts”, while at MN90:12.14 it refers to starting a fire by “churning” with a fire-drill, a common Vedic usage (Rig Veda 3.23.1a, 3.29.12a, 8.48.6a; Śatapatha Brāhmaṇa 2.1.4.8, 3.7.3.3, etc.). Its unique appearance in this context anticipates the simile of fire.
mn72:16.1“But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?”
mn72:16.2“‘They’re reborn’ doesn’t apply, Vaccha.”
mn72:16.3“Well then, are they not reborn?”
mn72:16.4“‘They’re not reborn’ doesn’t apply, Vaccha.”
mn72:16.5“Well then, are they both reborn and not reborn?”
mn72:16.6“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”
mn72:16.7“Well then, are they neither reborn nor not reborn?”
mn72:16.8“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”
mn72:17.1“Worthy Gotama, when asked all these questions, you say: ‘It doesn’t apply.’ I fail to understand this point, worthy Gotama; I’ve fallen into confusion. And I’ve now lost even the degree of clarity I had from previous discussions with the worthy Gotama.”
mn72:18.1“No wonder you don’t understand, Vaccha, no wonder you’re confused.Vacchagotta’s confusion on this same point is addressed at SN44.9. For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. It’s hard for you to understand, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.
mn72:18.4Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.When Vacchagotta is out of his depth, the Buddha helps him by coming back to a simple, grounded metaphor.
mn72:19.1What do you think, Vaccha? Suppose a fire was burning in front of you. Would you know: ‘This fire is burning in front of me’?”
mn72:19.4“Yes, I would, worthy Gotama.”
mn72:19.6“But Vaccha, suppose they were to ask you: ‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”The language in this passage echoes key Buddhist doctrinal terms. Here, “depend” is paṭicca.
mn72:19.9“I would answer like this: ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”“Fuel” is upādāna, normally translated as “grasping”.
mn72:19.11“Suppose that fire burning in front of you was extinguished. Would you know:“Extinguished” is nibbāyeyya, a verbal form of Nibbāna. ‘This fire in front of me is quenched’?”
mn72:19.13“Yes, I would, worthy Gotama.”
mn72:19.15“But Vaccha, suppose they were to ask you: ‘This fire in front of you that is quenched: in what direction did it go—east, south, west, or north?’ How would you answer?”
mn72:19.18“It doesn’t apply, worthy 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 quenched due to lack of fuel.”
mn72:20.1“In the same way, Vaccha, any form by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.Here “realized one” (tathāgata) pertains to any arahant, as at SN54.12. The Pali commentary and one of the Chinese parallels here (SA2 196 at T ii 445a18) agree in saying that a “living being” (satta) is meant. However, tathāgata and satta are exact verbal parallels: tathā (“real”) + gata (“come to the state of”) and sa (“real”) + tta (“state of”). Thus it seems likely that this was originally intended as a mere verbal gloss to resolve the compound. A realized one is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘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.
mn72:20.5Any feeling … perception … choices … consciousness by which a realized one might be described has been given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom, like the ocean. ‘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.”
mn72:21.1When he said this, the wanderer Vacchagotta said to the Buddha:
mn72:21.2“Worthy Gotama, suppose there was a large sal tree not far from a town or village. And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off. After some time it would be rid of branches and foliage, bark and shoots, and softwood, pure, and consolidated in the core. In the same way, worthy Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, pure, and consolidated in the core.
mn72:22.1Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”Vacchagotta had already gone forth as a wanderer, so it is surprising that he calls himself a “lay follower” (upāsaka). The Chinese parallels simply say that he left without taking refuge (SA 962 at T ii 246a17 and SA2 196 at T ii 445c8). Given that the Pali tradition repeats him going for refuge in the next sutta (MN73:15.1), it seems likely that this detail was added by mistake here.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:
2"Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti – evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘sassato loko, idameva saccaṁ moghamaññan’"ti.
3"Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti – evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘asassato loko, idameva saccaṁ moghamaññan’"ti.
4"Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti – evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘antavā loko, idameva saccaṁ moghamaññan’"ti.
5"Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti – evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘anantavā loko, idameva saccaṁ moghamaññan’"ti.
6"Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’"ti.
7"Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’"ti.
8"Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’"ti.
9"Kiṁ pana, bho gotama, ‘Na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘Na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’"ti.
10"Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’"ti.
11"Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti — evaṁdiṭṭhi bhavaṁ gotamo"ti?
"Na kho ahaṁ, vaccha, evaṁdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’"ti.
12"‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti – evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — sassato loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — asassato loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — antavā loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti – evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — anantavā loko, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
13‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti — evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. ‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti – evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘Na kho ahaṁ, vaccha, evaṁdiṭṭhi — neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
14Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato"ti?
15"‘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.
‘Asassato loko’ti kho, vaccha … pe … ‘antavā loko’ti kho, vaccha … pe … ‘anantavā loko’ti kho, vaccha … pe … ‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha … pe … ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha … pe … ‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha … pe … ‘Na hoti tathāgato paraṁ maraṇā’ti kho, vaccha … pe … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha … pe … ‘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. Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato"ti.
16"Atthi pana bhoto gotamassa kiñci diṭṭhigatan"ti?
"Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa. Diṭṭhañhetaṁ, vaccha, tathāgatena: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī"ti.
17"Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī"ti?
"Upapajjatīti kho, vaccha, na upeti".
"Tena hi, bho gotama, na upapajjatī"ti?
"Na upapajjatīti kho, vaccha, na upeti".
"Tena hi, bho gotama, upapajjati ca na ca upapajjatī"ti?
"Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti".
"Tena hi, bho gotama, neva upapajjati na na upapajjatī"ti?
"Neva upapajjati na na upapajjatīti kho, vaccha, na upeti".
18"‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘Na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā"ti.
19"Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya. Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.
20Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.
Taṁ kiṁ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṁ: ‘Ayaṁ me purato aggi jalatī’"ti? "Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ:
‘Ayaṁ me purato aggi jalatī’"ti.
21"Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī"ti?
"Sace maṁ, bho gotama, evaṁ puccheyya: ‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ: ‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’"ti.
22"Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ: ‘Ayaṁ me purato aggi nibbuto’"ti? "Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ:
‘Ayaṁ me purato aggi nibbuto’"ti.
23"Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato — puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī"ti?
"Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī"ti.
24"Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṁkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho — seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
25Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho — seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
26Yāya saññāya tathāgataṁ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
27Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Sankhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho — seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
28Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho — seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī"ti.
29Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca:
"Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.
Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ.