Aggivacchasutta

Majjhima Nikāya 72

With Vacchagotta on Fire · Translation: Bhikkhu Sujato, SuttaCentral

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boundlessanantavā the world,loko, this aloneidameva truthsaccaṁ false is anything elsemoghamaññan’ti you assert.vadesi.
What‘Kiṁ indeednu then,kho, sirbho Gotama,gotama, thattaṁ living principlejīvaṁ thattaṁ body,sarīraṁ, this aloneidameva truthsaccaṁ false is anything else—moghamaññanti—
of such a viewevaṁdiṭṭhi is the reveredbhavaṁ Gotama?gotamo’ti thusiti askedpuṭṭho beingsamāno no‘na indeedkho I,ahaṁ, Vaccha,vaccha, of such a view—evaṁdiṭṭhi—
thattaṁ living principlejīvaṁ thattaṁ body,sarīraṁ, this aloneidameva truthsaccaṁ false is anything elsemoghamaññan’ti you assert.vadesi.
What‘Kiṁ then,pana, sirbho Gotama,gotama, one thingaññaṁ is the living principle,jīvaṁ another thingaññaṁ is the body,sarīraṁ, this aloneidameva truthsaccaṁ false is anything else—moghamaññanti—
of such a viewevaṁdiṭṭhi is the reveredbhavaṁ Gotama?gotamo’ti thusiti askedpuṭṭho beingsamāno no‘na indeedkho I,ahaṁ, Vaccha,vaccha, of such a view—evaṁdiṭṭhi—
one thingaññaṁ is the living principle,jīvaṁ another thingaññaṁ is the body,sarīraṁ, this aloneidameva truthsaccaṁ false is anything elsemoghamaññan’ti you assert.vadesi.
What‘Kiṁ indeednu then,kho, sirbho Gotama,gotama, existshoti the Tathāgatatathāgato afterparaṁ death,maraṇā, this aloneidameva truthsaccaṁ false is anything else—moghamaññanti—
of such a viewevaṁdiṭṭhi is the reveredbhavaṁ Gotama?gotamo’ti thusiti askedpuṭṭho beingsamāno no‘na indeedkho I,ahaṁ, Vaccha,vaccha, of such a view—evaṁdiṭṭhi—
existshoti the Tathāgatatathāgato afterparaṁ death,maraṇā, this aloneidameva truthsaccaṁ false is anything elsemoghamaññan’ti you assert.vadesi.

“The world is boundless; this alone is true, anything else is false,” you assert. “What then, sir Gotama, is that the living principle and that the body: this alone is true, anything else is false—is the revered Gotama of such a view?” Thus asked, he said: “No indeed, Vaccha, I am not of such a view: that the living principle and that the body—this alone is true, anything else is false.” “What then, sir Gotama, is the living principle one thing and the body another: this alone is true, anything else is false—is the revered Gotama of such a view?” Thus asked, he said: “No indeed, Vaccha, I am not of such a view: the living principle one thing and the body another—this alone is true, anything else is false.” “What then, sir Gotama, does the Tathāgata exist after death: this alone is true, anything else is false—is the revered Gotama of such a view?” Thus asked, he said: “No indeed, Vaccha, I am not of such a view: the Tathāgata exists after death—this alone is true, anything else is false.”

What‘Kiṁ thenpana, sirbho Gotamagotama, notna ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this onlyidameva truthsaccaṁ and other is falsemoghamaññanti—
one of such viewevaṁdiṭṭhi Masterbhavaṁ Gotama'gotamo’ti thusiti askedpuṭṭho beingsamāno 'not‘na indeedkho Iahaṁ, Vacchavaccha, one of such viewevaṁdiṭṭhi—
notna ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this onlyidameva truthsaccaṁ and other is false'moghamaññan’ti you sayvadesi.
What‘Kiṁ thennu indeedkho, sirbho Gotamagotama, ishoti andca notna andca ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this onlyidameva truthsaccaṁ and other is falsemoghamaññanti—
one of such viewevaṁdiṭṭhi Masterbhavaṁ Gotama'gotamo’ti thusiti askedpuṭṭho beingsamāno 'not‘na indeedkho Iahaṁ, Vacchavaccha, one of such viewevaṁdiṭṭhi—
ishoti andca notna andca ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this onlyidameva truthsaccaṁ and other is false'moghamaññan’ti you sayvadesi.
What‘Kiṁ thenpana, sirbho Gotamagotama, neither isneva ishoti notna notna ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this onlyidameva truthsaccaṁ and other is falsemoghamaññanti—
one of such viewevaṁdiṭṭhi Masterbhavaṁ Gotama'gotamo’ti thusiti askedpuṭṭho beingsamāno 'not‘na indeedkho Iahaṁ, Vacchavaccha, one of such viewevaṁdiṭṭhi—

“What then, Master Gotama, is the Tathāgata not after death, is this alone true and all else false? Is Master Gotama of such a view?” When asked thus, he says: “No indeed, Vaccha, I am not of such a view: the Tathāgata is not after death, this alone is true and all else is false.” “What then, Master Gotama, is the Tathāgata both is and is not after death, is this alone true and all else false? Is Master Gotama of such a view?” When asked thus, he says: “No indeed, Vaccha, I am not of such a view: the Tathāgata both is and is not after death, this alone is true and all else is false.” “What then, Master Gotama, is the Tathāgata neither is nor is not after death, is this alone true and all else false? Is Master Gotama of such a view?” When asked thus, he says: “No indeed, Vaccha, I am not of such a view.”

is notneva ishoti notna notna ishoti the Tathāgatatathāgato afterparaṁ deathmaraṇā, this indeed is trueidameva truthsaccaṁ and everything else is wrongmoghamaññan’ti you sayvadesi.
whatKiṁ thenpana sirbho Gotamagotamo drawbackādīnavaṁ seeingsampassamāno thusevaṁ theseimāni entirelysabbaso convictionsdiṭṭhigatāni you avoidanupagato”ti?

Seeing what drawback do you avoid all these convictions?”

“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.

'the tathāgata‘neva existshoti notna notna existshoti the tathāgatatathāgato afterparaṁ death'maraṇā’ti indeedkho, Vacchavaccha, this convictiondiṭṭhigatametaṁ a thicket of viewsdiṭṭhigahanaṁ a wilderness of viewsdiṭṭhikantāro a contortion of viewsdiṭṭhivisūkaṁ a writhing of viewsdiṭṭhivipphanditaṁ a fetter of viewsdiṭṭhisaṁyojanaṁ with sufferingsadukkhaṁ with distresssavighātaṁ with troublesaupāyāsaṁ with anguishsapariḷāhaṁ, notna to disenchantmentnibbidāya notna to dispassionvirāgāya notna to cessationnirodhāya notna to peaceupasamāya notna to direct knowledgeabhiññāya notna to awakeningsambodhāya notna to nibbānanibbānāya leadssaṁvattati.
thisImaṁ indeedkho Iahaṁ, Vacchavaccha, drawbackādīnavaṁ seeingsampassamāno thusevaṁ theseimāni completelysabbaso convictionsdiṭṭhigatāni avoidanupagato”ti.

Seeing this drawback I avoid all these convictions.”

"Is there“Atthi thenpana for the worthybhoto Gotamagotamassa anykiñci conviction?"diṭṭhigatan”ti?
"Conviction“Diṭṭhigatanti indeed,kho, Vaccha,vaccha, this has been done away withapanītametaṁ for the realized one.tathāgatassa.
For this has been seen,Diṭṭhañhetaṁ, Vaccha,vaccha, by the realized one:tathāgatena:
'such‘iti is form,rūpaṁ, suchiti of formrūpassa is the origin,samudayo, suchiti of formrūpassa is the disappearance;atthaṅgamo;
suchiti is feeling,vedanā, suchiti of feelingvedanāya is the origin,samudayo, suchiti of feelingvedanāya is the disappearance;atthaṅgamo;
suchiti is perception,saññā, suchiti of perceptionsaññāya is the origin,samudayo, suchiti of perceptionsaññāya is the disappearance;atthaṅgamo;
suchiti are choices,saṅkhārā, suchiti of choicessaṅkhārānaṁ is the origin,samudayo, suchiti of choicessaṅkhārānaṁ is the disappearance;atthaṅgamo;
suchiti is consciousness,viññāṇaṁ, suchiti of consciousnessviññāṇassa is the origin,samudayo, suchiti of consciousnessviññāṇassa is the disappearance.'atthaṅgamo’ti.
ThereforeTasmā a realized onetathāgato of all conceivingsabbamaññitānaṁ of all churningsabbamathitānaṁ of all I-making, mine-making, or underlying tendency to conceitsabbaahaṅkāramamaṅkāramānānusayānaṁ by the endingkhayā by the fading awayvirāgā by the cessationnirodhā by the giving upcāgā by the letting gopaṭinissaggā by not graspinganupādā is freedvimuttoti I say."vadāmī”ti.

“But does the worthy Gotama have any convictions at all?” “A realized one has done away with convictions. For a realized one has seen: ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ That’s why a Realized One is freed by not grasping 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.”

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