Brahmajāla Sutta

Theories About Endless Equivocation

"There are, monks, recluses and Brahmans who—like an eel twisting and turning—resort to equivocation when others question their positions. What are the means and references that these honorable recluses and Brahmans use?

Monks, there are recluses and Brahmans who do not understand good and evil. They think: 'I do not understand the reality of good nor the reality of evil. If I were to declare something as good or evil—having not understood the concept of good and evil—then my desires might lead me to a false conclusion. Arriving at a false conclusion, I might then become filled with a remorse that might become an obstacle for me.' In this way, out of fear of arriving at a false conclusion, they abstain from declaring that something is good or evil. However, when others question them about this topic, they—like an eel twisting and turning—resort to equivocation. They say: 'I don't see it that way or the other way. I don't put forward a different opinion or deny your view. I don't say this or that.'

This, monks, is the first case.

There are other recluses and Brahmans, monks, who do not understand good and evil. They think: 'I do not understand the reality of good nor the reality of evil. If I were to declare something as good or evil—having not understood the concept of good and evil—then clinging might arise in me. With the rousing of clinging, I would be subject to rebirth. Having fallen in such a way, I might then become filled with a remorse that might become an obstacle for me.' In this way, out of fear of arriving at a false conclusion, they abstain from declaring that something is good or evil. However, when others question them about this topic, they—like an eel twisting and turning—resort to equivocation. They say: 'I don't see it that way or the other way. I don't put forward a different opinion or deny your view. I don't say this or that.'

This, monks, is the second case.

There are other recluses and Brahmans, monks, who do not understand good and evil. They think: 'I do not understand the reality of good nor the reality of evil. If I were to declare something as good or evil—having not understood the concept of good and evil—then a person who is clever and wise might cross-examine me and I might be unable to explain my position. Unable to explain my position, I might then become filled with a remorse that might become an obstacle for me.' In this way, out of fear of arriving at a false conclusion, they abstain from declaring that something is good or evil. However, when others question them about this topic, they—like an eel twisting and turning—resort to equivocation. They say: 'I don't see it that way or the other way. I don't put forward a different opinion or deny your view. I don't say this or that.'

This, monks, is the third case.

Monks, there are recluses and Brahmans who are lacking in intellect, dull and stupid. Due to their stupidity, when others question their positions they—like an eel twisting and turning—resort to equivocation. They say: 'If you were to ask me whether another world exists, and I thought there were, then I would say so. However, that's not what I say. I don't think it is this way or that way. I don't deny it, but I don't say there is or isn't another world.'

Likewise, they resort to equivocation when confronted with the following statements:

• Another world does not exist.
• Another world both exists and does not exist.
• Another world neither exists nor does not exist.
• Beings with spontaneous births exist.
• Beings with spontaneous births do not exist.
• Beings with spontaneous births both exist and do not exist.
• Beings with spontaneous births neither exist nor do not exist.
• Good and bad actions have consequences.
• Good and bad actions don't have consequences.
• Good and bad actions both have and don't have consequences.
• Good and bad actions neither have nor don't have consequences.
• A Tathāgata exists after death.
• A Tathāgata does not exist after death.
• A Tathāgata both exists and doesn't exist after death.
• A Tathāgata neither exists nor doesn't exist after death.

This, monks, is the fourth case.

These, monks, are those recluses and Brahmans who, upon four grounds, like an eel twisting and turning, resort to equivocation when others question their positions. Recluses and Brahmans who behave this way only do so within the boundaries of these four cases.

Monks, the Tathāgata understands how these misguided theories were formulated. These are the Dhammas that an outsider, when speaking well of the Tathāgata, might speak."