So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then 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:
“Then is this your view: ‘A realized one no longer exists after death. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.”
“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’?” “That’s not my view, Vaccha.”
PL
“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.
EN
“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’?” “That’s not my view, Vaccha.”
PL
“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.
EN
“Worthy Gotama, when asked these ten questions, you say: ‘That’s not my view.’
‘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—
EN
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.
PL
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. Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti? “‘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.
‘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.
EN
Seeing this drawback I avoid all these convictions.” “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.” “But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?”
“‘They’re reborn’ doesn’t apply, Vaccha.” “Well then, are they not reborn?” “‘They’re not reborn’ doesn’t apply, Vaccha.” “Well then, are they both reborn and not reborn?”
PL
“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?
EN
“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.” “Well then, are they neither reborn nor not reborn?” “‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.” “Worthy Gotama, when asked all these questions, you say: ‘It doesn’t apply.’
PL
“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”. “‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.
PL
‘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.
EN
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.” “No wonder you don’t understand, Vaccha, no wonder you’re confused. 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, and another discipline and denomination. Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like. What do you think, Vaccha? Suppose a fire was burning in front of you. Would you know:
PL
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena. Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṁ:
EN
‘This fire is burning in front of me’?” “Yes, I would, worthy Gotama.” “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?” “I would answer like this: ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”
“Suppose that fire burning in front of you was extinguished. Would you know: ‘This fire in front of me is quenched’?” “Yes, I would, worthy Gotama.”
PL
“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.
EN
“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?” “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.”
PL
“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.
EN
“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. 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.
PL
“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ 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.
EN
Any feeling …
PL
Yāya 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.
EN
perception …
PL
Yāya 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.
EN
choices …
PL
Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saṅkhārasaṅkhayavimutto 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.
EN
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.”
PL
Yena 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.
EN
When he said this, the wanderer Vacchagotta said to the Buddha: “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. Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then 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:
“Then is this your view: ‘A realized one no longer exists after death. This is the only truth, anything else is futile’?” “That’s not my view, Vaccha.”
“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’?” “That’s not my view, Vaccha.”
PL
“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.
EN
“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’?” “That’s not my view, Vaccha.”
PL
“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.
EN
“Worthy Gotama, when asked these ten questions, you say: ‘That’s not my view.’
‘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—
EN
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.
PL
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. Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti? “‘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.
‘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.
EN
Seeing this drawback I avoid all these convictions.” “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.” “But worthy Gotama, when a mendicant’s mind is freed like this, where are they reborn?”
“‘They’re reborn’ doesn’t apply, Vaccha.” “Well then, are they not reborn?” “‘They’re not reborn’ doesn’t apply, Vaccha.” “Well then, are they both reborn and not reborn?”
PL
“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?
EN
“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.” “Well then, are they neither reborn nor not reborn?” “‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.” “Worthy Gotama, when asked all these questions, you say: ‘It doesn’t apply.’
PL
“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”. “‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.
PL
‘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.
EN
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.” “No wonder you don’t understand, Vaccha, no wonder you’re confused. 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, and another discipline and denomination. Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like. What do you think, Vaccha? Suppose a fire was burning in front of you. Would you know:
PL
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena. Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṁ:
EN
‘This fire is burning in front of me’?” “Yes, I would, worthy Gotama.” “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?” “I would answer like this: ‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”
“Suppose that fire burning in front of you was extinguished. Would you know: ‘This fire in front of me is quenched’?” “Yes, I would, worthy Gotama.”
PL
“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.
EN
“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?” “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.”
PL
“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.
EN
“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. 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.
PL
“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ 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.
EN
Any feeling …
PL
Yāya 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.
EN
perception …
PL
Yāya 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.
EN
choices …
PL
Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saṅkhārasaṅkhayavimutto 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.
EN
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.”
PL
Yena 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.
EN
When he said this, the wanderer Vacchagotta said to the Buddha: “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. Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Sutraya