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3. The Wanderer Chapter 1. The Vaccha Sutta on the Threefold Knowledge 185. Thus have I heard: At one time the Blessed One was staying in Vesālī, in the Great Wood, in the Gabled Hall. Now at that time the wanderer Vacchagotta was residing in the wanderers’ park called Ekapuṇḍarīka. Then the Blessed One, having dressed in the morning, and taking his bowl and robe, entered Vesālī for alms. Then it occurred to the Blessed One: “It is too early to wander for alms in Vesālī. What if I were to go to the wanderers’ park Ekapuṇḍarīka, to where the wanderer Vacchagotta is?” Then the Blessed One went to the wanderers’ park Ekapuṇḍarīka, to where the wanderer Vacchagotta was. The wanderer Vacchagotta saw the Blessed One approaching from afar. Having seen him, he said to the Blessed One: “Come, venerable sir, Blessed One. Welcome, venerable sir, Blessed One. It has been a long time, venerable sir, since the Blessed One made this journey, that is, to come here. Please sit down, venerable sir, Blessed One; this seat has been prepared.” The Blessed One sat down on the prepared seat. The wanderer Vacchagotta also took a low seat and sat down to one side. Sitting to one side, the wanderer Vacchagotta said to the Blessed One: “I have heard this, venerable sir: ‘The recluse Gotama is omniscient and all-seeing, he claims unlimited knowledge and vision, and knowledge and vision are constantly and continuously present to him, whether walking, standing, sleeping, or awake.’ Those, venerable sir, who said this: ‘The recluse Gotama is omniscient and all-seeing, he claims unlimited knowledge and vision, and knowledge and vision are constantly and continuously present to him, whether walking, standing, sleeping, or awake’ – were they, venerable sir, speaking in accordance with what the Blessed One said, and not misrepresenting the Blessed One with what is untrue, and explaining the Dhamma in accordance with the Dhamma, and is there no one among fellow Dhamma practitioners who would does a blameworthy accusation arise?" "Those, Vaccha, who said this: ‘The recluse Gotama is omniscient, all-seeing, he claims an unrestricted knowledge and vision, and that for him, walking, standing, sleeping, and waking, knowledge and vision are constantly and continuously present’ they do not state what I have said. And they misrepresent me with what is not, with what is untrue." 186. "How then, venerable sir, speaking, might we be those who state what the Blessed One has said, and not misrepresent the Blessed One with what is untrue, and declare the Dhamma in accordance with the Dhamma, and no blameworthy accusation arise from any fellow Dhamma-farer?" "‘The recluse Gotama possesses the three knowledges’ speaking thus, Vaccha, one would state what I have said, and not misrepresent me with what is untrue, and declare the Dhamma in accordance with the Dhamma, and no blameworthy accusation arise from any fellow Dhamma-farer. For I, Vaccha, whenever I wish, I recollect my manifold past lives, that is, one birth, two births… and so on. Thus, with their aspects and details, I recollect my manifold past lives. For I, Vaccha, whenever I wish, with the divine eye, purified and surpassing human, I see beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate… and so on. I understand beings as they fare according to their kamma. For I, Vaccha, by the destruction of the taints, having realized for myself with direct knowledge, in this very life, the taintless liberation of mind, and liberation by wisdom, I abide in it." "‘The recluse Gotama possesses the three knowledges’ speaking thus, Vaccha, one would state what I have said, and not misrepresent me with what is untrue, and declare the Dhamma in accordance with the Dhamma, and no blameworthy accusation arise from any fellow Dhamma-farer." When this was said, the wanderer Vacchagotta said to the Blessed One: "Is there, good Gotama, any lay follower, who, without abandoning the fetters of a lay life, by the breaking up of the body the maker of an end to suffering?’’ ‘‘There is not, Vaccha, any householder who, without abandoning the householder's fetters, is, at the breaking up of the body, the maker of an end to suffering.’’ ‘‘But is there, good Gotama, any householder who, without abandoning the householder's fetters, is, at the breaking up of the body, bound for heaven?’’ ‘‘Not one hundred, Vaccha, not two hundred, not three hundred, not four hundred, not five hundred, but rather there are more householders who, without abandoning the householder's fetters, are, at the breaking up of the body, bound for heaven.’’ ‘‘Is there, good Gotama, any Ājīvaka who, at the breaking up of the body, is the maker of an end to suffering?’’ ‘‘There is not, Vaccha, any Ājīvaka who, at the breaking up of the body, is the maker of an end to suffering.’’ ‘‘But is there, good Gotama, any Ājīvaka who, at the breaking up of the body, is bound for heaven?’’ ‘‘I recall, Vaccha, ninety-one eons ago, I do not know of any Ājīvaka bound for heaven, except for one; and he was a speaker of kamma, a speaker of action.’’ ‘‘In that case, good Gotama, that sect is empty, even of one bound for heaven?’’ ‘‘Yes, Vaccha, that sect is empty, even of one bound for heaven.’’ This is what the Blessed One said. The wanderer Vacchagotta, delighted, rejoiced in the Blessed One's words. The Tevijjavacchasutta is finished, the first. 2. The Aggivacchasutta 187. Thus have I heard – At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the Blessed One – ‘‘What, good Gotama, is the view: ‘The world is eternal, this alone is true, anything else is foolish’?’’ Is Venerable Gotama of such a view? "No, Vaccha, I do not hold such a view: 'The world is eternal, this alone is true, anything else is vain.'" But then, good Gotama, is Venerable Gotama of such a view: 'The world is not eternal, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The world is not eternal, this alone is true, anything else is vain.'" Is it then, good Gotama, is Venerable Gotama of such a view: 'The world is finite, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The world is finite, this alone is true, anything else is vain.'" But then, good Gotama, is Venerable Gotama of such a view: 'The world is infinite, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The world is infinite, this alone is true, anything else is vain.'" Is it then, good Gotama, is Venerable Gotama of such a view: 'The soul is the same as the body, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The soul is the same as the body, this alone is true, anything else is vain.'" But then, good Gotama, is Venerable Gotama of such a view: 'The soul is one thing, the body another, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The soul is one thing, the body another, this alone is true, anything else is vain.'" Is it then, good Gotama, is Venerable Gotama of such a view: 'The Tathagata exists after death, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The Tathagata exists after death, this alone is true, anything else is vain.'" But then, good Gotama, is Venerable Gotama of such a view: 'The Tathagata does not exist after death, this alone is true, anything else is vain'?" "No, Vaccha, I do not hold such a view: 'The Tathagata does not exist after death, this alone is true, anything else is vain.'" Is it then, good Gotama, 'The Tathagata both exists and does not the Tathāgata exists after death, this alone is true, anything else is foolish’— is Venerable Gotama of such a view?” “I am not, Vaccha, of such a view— ‘the Tathāgata exists and does not exist after death, this alone is true, anything else is foolish.’” “Then, good Gotama, ‘the Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolish’— is Venerable Gotama of such a view?” “I am not, Vaccha, of such a view— ‘the Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolish.’” 188. “‘Is the world eternal, this alone is true, anything else is foolish’— when asked if Venerable Gotama is of such a view, you say, ‘I am not, Vaccha, of such a view— the world is eternal, this alone is true, anything else is foolish.’ ‘Is the world not eternal, this alone is true, anything else is foolish’— when asked if Venerable Gotama is of such a view, you say, ‘I am not, Vaccha, of such a view— the world is not eternal, this alone is true, anything else is foolish.’ ‘Is the world finite, this alone is true, anything else is foolish’— when asked if Venerable Gotama is of such a view, you say, ‘I am not, Vaccha, of such a view— the world is finite, this alone is true, anything else is foolish.’ ‘Is the world infinite, this alone is true, anything else is foolish’— when asked if Venerable Gotama is of such a view, you say, ‘I am not, Vaccha, of such a view— the world is infinite, this alone is true, anything else is foolish.’ ‘Is the soul the same as the body, this alone is true, anything else is foolish’— when asked if Venerable Gotama is of such a view, you say, ‘I am not, Vaccha, of such a view— the soul is the same as the body, this alone is true, anything else is foolish.’ ‘Is the soul one thing and the body another, ...this alone is true, anything else is foolish.' 'Is Master Gotama of such a view?' Being asked thus, 'No, Vaccha, I am not of such a view, that the soul is one thing, the body another,