"Vaccha, the theory that the saint neither exists nor does not exist after death, is a jungle, a wilderness, a puppet-show, a writhing, and a fetter, and is coupled with misery, ruin, despair, and agony, and does not tend to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana.

"This is the objection I perceive to these theories, so that I have not adopted any one of them."

"But has Gotama any theory of his own?"

"The Tathāgata, O Vaccha, is free from all theories; but this, Vaccha, does The Tathāgata know,— the nature of form, and how form arises, and how form perishes; the nature of sensation, and how sensation arises, and how sensation perishes; the nature of perception, and how perception arises, and how perception perishes; the nature of the predispositions, and how the predispositions arise, and how the predispositions perish; the nature of consciousness, and how consciousness arises, and how consciousness perishes. Therefore say I that The Tathāgata has attained deliverance and is free from attachment, inasmuch as all imaginings, or agitations, or false notions concerning an Ego or anything pertaining to an Ego, have perished, have faded away, have ceased, have been given up and relinquished."

"But, Gotama, where is the priest reborn who has attained to this deliverance for his mind?"

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Vaccha, to say that he is reborn would not fit the case." "Then, Gotama, he is not reborn."

"Vaccha, to say that he is not reborn would not fit the

case."

"Then, Gotama, he is both reborn and is not reborn." "Vaccha, to say that he is both reborn and not reborn would not fit the case.'

"Then, Gotama, he is neither reborn nor not reborn." "Vaccha, to say that he is neither reborn nor not reborn would not fit the case."

"When I say to you, But, Gotama, where is the priest reborn who has attained to this deliverance for his mind?' you reply, Vaccha, to say that he is reborn would not fit

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the case.' And when I say to you, 'Then, Gotama, he is not reborn,' you reply, 'Vaccha, to say that he is not reborn would not fit the case.' And when I say to you, 'Then, Gotama, he is both reborn and not reborn, you reply, ‘Vaccha, to say that he is both reborn and not reborn would not fit the case.' And when I say to you, Then, Gotama, he is neither reborn nor not reborn,' you reply, 'Vaccha, to say that he is neither reborn nor not reborn would not fit the case.' Gotama, I am at a loss what to think in this matter, and I have become greatly confused, and the faith in Gotama inspired by a former conversation has now disappeared."

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Enough, O Vaccha! Be not at a loss what to think in this matter, and be not greatly confused. Profound, O Vaccha, is this doctrine, recondite, and difficult of comprehension, good, excellent, and not to be reached by mere rea soning, subtile, and intelligible only to the wise; and it is a hard doctrine for you to learn, who belong to another sect, to another faith, to another persuasion, to another discipline, and sit at the feet of another teacher. Therefore, Vaccha, I will now question you, and do you make answer as may seem to you good. What think you, Vaccha? Suppose a fire were to burn in front of you, would you be aware that the fire was burning in front of you?"

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Gotama, if a fire were to burn in front of me, I should be aware that a fire was burning in front of me."

"But suppose, Vaccha, some one were to ask you, ‘On what does this fire that is burning in front of you depend?' what would you answer, Vaccha?"

"Gotama, if some one were to ask me, 'On what does this fire that is burning in front of you depend?' I would answer, Gotama, 'It is on fuel of grass and wood that this fire that is burning in front of me depends.""

"But, Vaccha, if the fire in front of you were to become extinct, would you be aware that the fire in front of you had become extinct?"

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Gotama, if the fire in front of me were to become extinct, I should be aware that the fire in front of me had become extinct."

"But, Vaccha, if some one were to ask you, 'In which direction has that fire gone, east, or west, or north, or south?' what would you say, O Vaccha?"

"The question would not fit the case, Gotama. For the fire which depended on fuel of grass and wood, when that fuel has all gone, and it can get no other, being thus without nutriment, is said to be extinct."

"In exactly the same way, Vaccha, all form by which one could predicate the existence of the saint, all that form has been abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future. The saint, O Vaccha, who has been released from what is styled form, is deep, immeasurable, unfathomable, like the mighty ocean. To say that he is reborn would not fit the case. To say that he is not reborn would not fit the case. To say that he is both reborn and not reborn would not fit the case. To say that he is neither reborn nor not reborn would not fit the case.

"All consciousness by which one could predicate the existence of the saint, all that consciousness has been abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future. The saint, O Vaccha, who has been released from what is styled consciousness, is deep, immeasurable, unfathomable, like the mighty ocean. To say that he is reborn would not fit the case. To say that he is not reborn would not fit the case. To say that he is both reborn and not reborn would not fit the case. To say that he is neither reborn nor not reborn would not fit the case."

When The Blessed One had thus spoken, Vaccha, the wandering ascetic, spoke to him as follows:

"It is as if, O Gotama, there were a mighty sal-tree near to some village or town, and it were to lose its dead branches and twigs, and its loose shreds of bark, and its unsound wood, so that afterwards, free from those branches and twigs, and

the loose shreds of bark, and the unsound wood, it were to stand neat and clean in its strength. In exactly the same way doth the word of Gotama, free from branches and twigs, and from loose shreds of bark, and from unsound wood, stand neat and clean in its strength. O wonderful is it, Gotama! O wonderful is it, Gotama! It is as if, O Gotama, one were to set up that which was overturned; or were to disclose that which was hidden; or were to point out the way to a lost traveller; or were to carry a lamp into a dark place, that they who had eyes might see forms. Even so has Gotama expounded the Doctrine in many different ways. I betake myself to Gotama for refuge, to the Doctrine, and to the Congregation of the priests. Let Gotama receive me who have betaken myself to him for refuge, and accept me as a disciple from this day forth as long as life shall last."

The Aggi-Vacchagotta Sermon.

§ 14. KING MILINDA AND NĀGASENA COME TO AN UNDERSTANDING.

Translated from the Milindapañha (2828).

Said the king, "Bhante Nagasena, will you converse with me?"

"Your majesty, if you will converse with me as the wise converse, I will; but if you converse with me as kings converse, I will not."

"Bhante Nagasena, how do the wise converse?"

"Your majesty, when the wise converse, whether they become entangled by their opponents' arguments or extricate themselves, whether they or their opponents are convicted of error, whether their own superiority or that of their opponents is established, nothing in all this can make them angry. Thus, your majesty, do the wise converse."

"And how, bhante, do kings converse?"

"Your majesty, when kings converse, they advance a proposition, and whoever opposes it, they order his punishment,

saying, 'Punish this fellow!' Thus, your majesty, do kings

converse."

"Bhante, I will converse as the wise converse, not as kings do. Let your worship converse in all confidence. Let your worship converse as unrestrainedly as if with a priest or a novice or a lay disciple or a keeper of the monastery grounds. Be not afraid!"

"Very well, your majesty," said the elder in assent.

§ 15. THERE IS NO EGO.

§ 15 a.Translated from the Milindapañha (251).

Then drew near Milinda the king to where the venerable Nāgasena was; and having drawn near, he greeted the venerable Nagasena; and having passed the compliments of friendship and civility, he sat down respectfully at one side. And the venerable Nagasena returned the greeting; by which, verily, he won the heart of king Milinda.

And Milinda the king spoke to the venerable Nāgasena as follows:

"How is your reverence called? Bhante, what is your name?"

"Your majesty, I am called Nagasena; my fellow-priests, your majesty, address me as Nāgasena: but whether parents give one the name Nagasena, or Sūrasena, or Vīrasena, or Sīhasena, it is, nevertheless, your majesty, but a way of counting, a term, an appellation, a convenient designation, a mere name, this Nāgasena; for there is no Ego here to be found."

Then said Milinda the king,

"Listen to me, my lords, ye five hundred Yonakas, and ye eighty thousand priests! Nagasena here says thus: 'There is no Ego here to be found.' Is it possible, pray, for me to assent to what he says?"

And Milinda the king spoke to the venerable Nāgasena as follows: