Acela Sutta

Tipitaka &gt;&gt; Sutta Pitaka &gt;&gt; Samyutta Nikaya &gt;&gt; Nidana-Vagga &gt;&gt; Nidana-samyutta &gt;&gt; 12.17: Acela Sutta - To the Clothless AsceticTranslated from the Pali by Thanissaro Bhikkhu

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Rajagaha for alms. Kassapa-the-clothless [1] ascetic saw him coming from afar. On seeing him, he went to him and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, "We would like to question Master Gotama about a certain point, if he would take the time to answer our question."

"This is not the time for a question, Kassapa. We have entered among houses."

A second time... A third time Kassapa the clothless ascetic said to him, "We would like to question Master Gotama about a certain point, if he would take the time to answer our question."

"This is not the time for a question, Kassapa. We have entered among houses."

When this was said, Kassapa the clothless ascetic said, "What we want to ask isn't much."

"Then ask as you like."

"Master Gotama, is stress self-made?"

"Don't say that, Kassapa."

"Then is it other-made?"

"Don't say that, Kassapa."

"Then is it both self-made and other-made?"

"Don't say that, Kassapa."

"Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?"

"Don't say that, Kassapa."

"Then does stress not exist?"

"It's not the case, Kassapa, that stress does not exist. Stress does exist."

"Well, in that case, does Master Gotama not know or see stress?"

"Kassapa, it's not the case that I don't know or see stress. I know stress. I see stress."

"Now, when asked, 'Is stress self-made?' you say, 'Don't say that, Kassapa.' When asked, 'Then is it other-made?' you say, 'Don't say that, Kassapa.' When asked, 'Then is it both self-made and other-made?' you say, 'Don't say that, Kassapa.' When asked, 'Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?' you say, 'Don't say that, Kassapa.' When asked, 'Then does stress not exist?' you say, 'It's not the case, Kassapa, that stress does not exist. Stress does exist.' When asked, 'Well, in that case, does Master Gotama not know or see stress?' you say, 'Kassapa, it's not the case that I don't know or see stress. I know stress. I see stress.' Then explain stress to me, lord Blessed One. Teach me about stress, lord Blessed One!"

"'The one who acts is the one who experiences [the result of the act]' amounts to the eternalist statement, 'Existing from the very beginning, stress is self-made.' 'The one who acts is someone other than the one who experiences' [2] amounts to the annihilationist statement, 'For one existing harassed by feeling, stress is other-made.' Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: