This sutta depicts Vacchagotta, having gained a degree of faith as depicted in MN 71, question the Buddha regarding the undeclared points. This is just a taste of Vacchagotta’s curiosity, as the 55 suttas of SN 33 all deal with the same topic, as do SN 44.7, SN 44.8, and SN 44.11. Underlying all these questions is the assumption of a self, which Vacchagotta asks directly about at SN 44.10.

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).

At Thag 14.2, mathita means “oppressed, weighed down”, and the same sense probably applies at Thag 1.102. At Dhp 349, however, the root sense of “churn” fits the context of “thoughts”, while at MN 90:12.14 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.

Vacchagotta’s confusion on this same point is addressed at SN 44.9:5.3.

When Vacchagotta is out of his depth, the Buddha helps him by coming back to a simple, grounded metaphor.

The language in this passage echoes key Buddhist doctrinal terms. Here, “depend” is paṭicca.

“Fuel” is upādāna, normally translated as “grasping”.

“Extinguished” is nibbāyeyya, a verbal form of Nibbāna.

Here “realized one” (tathāgata) pertains to any arahant, as at SN 54.12. 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 explain the compound.

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 (MN 73:15.2), it seems likely that this detail was added by mistake here.