Vacchagotta
"How is it, Master Gotama, does Master Gotama hold the view: 'The cosmos is eternal: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'The cosmos is not eternal: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'The cosmos is finite: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'The cosmos is infinite: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'The soul & the body are the same: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'The soul is one thing and the body another: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'After death a Tathagata exists: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'After death a Tathagata does not exist: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'After death a Tathagata both exists & does not exist: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"Then does Master Gotama hold the view: 'After death a Tathagata neither exists nor does not exist: only this is true, anything otherwise is worthless'?"
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The Buddha
"...no..."
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Vacchagotta
"How is it, Master Gotama, when Master Gotama is asked if he holds the view 'the cosmos is eternal...'... 'after death a Tathagata neither exists nor
does not exist: only this is true, anything otherwise is worthless,' he says '...no...' in each case. Seeing what drawback, then, is Master Gotama thus
entirely dissociated from each of these ten positions?"
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The Buddha
"Vaccha, the position that 'the cosmos is eternal' is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
"The position that 'the cosmos is not eternal'...
"...'the cosmos is finite'...
"...'the cosmos is infinite'...
"...'the soul & the body are the same'...
"...'the soul is one thing and the body another'...
"...'after death a Tathagata exists'...
"...'after death a Tathagata does not exist'...
"...'after death a Tathagata both exists & does not exist'...
"...'after death a Tathagata neither exists nor does not exist'... does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding."
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Vacchagotta
"Does Master Gotama have any position at all?"
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The Buddha
"A 'position,' Vaccha, is something that a Tathagata has done away with. What a Tathagata sees is this: 'Such is form, such its origin, such its
disappearance; such is feeling, such its origin, such its disappearance; such is perception... such are mental fabrications... such is consciousness,
such its origin, such its disappearance.' Because of this, I say, a Tathagata — with the ending, fading out, cessation, renunciation, & relinquishment
of all construings, all excogitations, all I-making & mine-making & obsession with conceit — is, through lack of clinging/sustenance, released."
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Vacchagotta
"But, Master Gotama, the monk whose mind is thus released: Where does he reappear?"
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The Buddha
"'Reappear,' Vaccha, doesn't apply."
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Vacchagotta
"In that case, Master Gotama, he does not reappear."
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The Buddha
"'Does not reappear,' Vaccha, doesn't apply."
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Vacchagotta
"...both does & does not reappear."
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The Buddha
"...doesn't apply."
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Vacchagotta
"...neither does nor does not reappear."
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The Buddha
"...doesn't apply."
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Vacchagotta
"How is it, Master Gotama, when Master Gotama is asked if the monk reappears... does not reappear... both does & does not reappear... neither does nor does not reappear, he says, '...doesn't apply' in each case. At this point, Master Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured."
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The Buddha
"Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond
the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers,
it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit.
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The Buddha
What do you think, Vaccha:
If a fire were burning in front of you, would you know that, 'This fire is burning in front of me'?"
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Vacchagotta
"...yes..."
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The Buddha
"And suppose someone were to ask you, Vaccha, 'This fire burning in front of you, dependent on what is it burning?' Thus asked, how would you reply?"
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Vacchagotta
"...I would reply, 'This fire burning in front of me is burning dependent on grass & timber as its sustenance.'"
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The Buddha
"If the fire burning in front of you were to go out, would you know that, 'This fire burning in front of me has gone out'?"
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Vacchagotta
"...yes..."
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The Buddha
"And suppose someone were to ask you, 'This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?' Thus asked, how would you reply?"
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Vacchagotta
"That doesn't apply, Master Gotama.
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The Buddha
Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound)."
"Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply.
"Any feeling... Any perception... Any mental fabrication...
"Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply."
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Vacchagotta
When this was said, the wanderer Vacchagotta said to the Blessed One: "Master Gotama, it is as if there were a great sala tree not far from a village or town: From inconstancy, its branches and leaves would wear away, its bark would wear away, its sapwood would wear away, so that on a later occasion — divested of branches, leaves, bark, & sapwood — it would stand as pure heartwood. In the same way, Master Gotama's words are divested of branches, leaves, bark, & sapwood and stand as pure heartwood.
"Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or were to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama has — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
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