The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [281]
13. “How is it then, Master Gotama? When Master Gotama is asked each of these ten questions, he replies: ‘I do not hold that view.’ What danger does Master Gotama see that he does not take up any of these speculative views?”
14. “Vaccha, the speculative view that the world is eternal is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is beset by suffering, by vexation, by despair, and by fever, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
“The speculative view that the world is not eternal…that the world is finite…that the world is infinite…that the soul and the body are the same…that the soul is one thing and the body another…that after death a Tathāgata exists [486]…that after death a Tathāgata does not exist…that after death a Tathāgata both exists and does not exist…that after death a Tathāgata neither exists nor does not exist is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is beset by suffering, by vexation, by despair, and by fever, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Seeing this danger, I do not take up any of these speculative views.”
15. “Then does Master Gotama hold any speculative view at all?”
“Vaccha, ‘speculative view’ is something that the Tathāgata has put away. For the Tathāgata, Vaccha, has seen720 this: ‘Such is material form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance.’ Therefore, I say, with the destruction, fading away, cessation, giving up, and relinquishing of all conceivings, all excogitations, all I-making, mine-making, and the underlying tendency to conceit, the Tathāgata is liberated through not clinging.”
16. “When a bhikkhu’s mind is liberated thus, Master Gotama, where does he reappear [after death]?”
“The term ‘reappears’ does not apply, Vaccha.”721
“Then he does not reappear, Master Gotama?”
“The term ‘does not reappear’ does not apply, Vaccha.”
“Then he both reappears and does not reappear, Master Gotama?”
“The term ‘both reappears and does not reappear’ does not apply, Vaccha.”
“Then he neither reappears nor does not reappear, Master Gotama?”
“The term ‘neither reappears nor does not reappear’ does not apply, Vaccha.”
17. “When Master Gotama is asked these four questions, he replies: ‘The term “reappears” does not apply, Vaccha; the term “does not reappear” does not apply, Vaccha; the term “both reappears and does not reappear” does not apply, Vaccha; the term “neither reappears nor [487] does not reappear” does not apply, Vaccha.’ Here I have fallen into bewilderment, Master Gotama, here I have fallen into confusion, and the measure of confidence I had gained through previous conversation with Master Gotama has now disappeared.”
18. “It is enough to cause you bewilderment, Vaccha, enough to cause you confusion. For this Dhamma, Vaccha, is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. It is hard for you to understand it when you hold another view, accept another teaching, approve of another teaching, pursue a different training, and follow a different teacher. So I shall question you about this in return, Vaccha. Answer as you choose.
19. “What do you think, Vaccha? Suppose a fire were burning before you. Would you know: ‘This fire is burning before me’?”
“I would, Master Gotama.”
“If someone were to ask you, Vaccha: ‘What does this fire burning before you burn in dependence on?’—being asked thus, what would you answer?”
“Being asked thus, Master Gotama, I would