Jāṇussoṇisutta

Sāvatthiyaṁ viharati. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

At Sāvatthī. Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

“Kiṁ nu kho, bho gotama, sabbamatthī”ti? “‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.

“Worthy Gotama, does all exist?” “‘All exists’: this is one extreme, brahmin.”

“Kiṁ pana, bho gotama, sabbaṁ natthī”ti? “‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto. Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

“Then does all not exist?” “‘All does not exist’: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… pāṇupetaṁ saraṇaṁ gatan”ti. Sattamaṁ.

When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”