… "It is, Vaccha, because of not directly cognizing form …

feeling …

perception …

volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation that those various speculative views arise in the world: sn.iii.263 ‘The world is eternal’ … or ‘The Tathāgata neither exists nor does not exist after death.’ This, Vaccha, is the cause and reason why those various speculative views arise in the world: ‘The world is eternal’ or ‘The world is not eternal’; or ‘The world is finite’ or ‘The world is infinite’; or ‘The soul and the body are the same’ or ‘The soul is one thing, the body is another’; or ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’"

1Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti — sassato lokoti vā … pe … neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti?

“Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….

Sāvatthinidānaṁ. “Vedanāya kho, vaccha, appaccakkhakammā … pe … vedanānirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….

Sāvatthinidānaṁ. “Saññāya kho, vaccha, appaccakkhakammā … pe … saññānirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….

Sāvatthinidānaṁ. “Saṅkhāresu kho, vaccha, appaccakkhakammā … pe … saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….

Catupaññāsamaṁ.