The Long Āgama Sūtra 21.29

21.29

「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何者是？諸沙門、婆羅門於本劫本見，異問異答，彼彼問時，異問異答，於四見中，齊是不過。沙門、婆羅門因此於本劫本見，異問異答，於四見中，齊是不過。或有沙門、婆羅門作如是論，作如是見：『我不見不知善惡有報、無報耶？我以不見不知故，作如是說：善惡有報耶？無報耶？』世間有沙門、婆羅門廣博多聞，聰明智慧，常樂閑靜，機辯精微，世所尊重，能以智慧善別諸見。設當問我諸深義者，我不能答，有愧於彼，於彼有畏，當以此答以為歸依、為洲、為舍，為究竟道。彼設問者，當如是答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為初見。沙門、婆羅門因此問異答異，於四見中，齊是不過。

“Again, what’s the other teaching that illuminates what’s profound, subtle, and great and which causes the noble disciples to truly and equally praise the Tathāgata?

“Ascetics and priests equivocate about past eons. When asked at different times, they have different answers, and they enter four views. As a result of equivocating about past eons, ascetics and priests don’t go beyond these four views.

“Some ascetics and priests create theories such as this and form views like this: ‘I don’t see or know that there are good and bad results or that there aren’t results [to actions]. Not seeing or knowing it, I would say, “Are there results that are good and bad, or are there no results?” The world has ascetics and priests who are broadly learned, clever, and wise. They always enjoy quietude, eloquence, and subtlety. They’re honored by the world and skillfully discern views with wisdom. Suppose they were to question me about this profound subject; I wouldn’t be able to answer them. I’d be ashamed of that. Fearing that happening, I’ll use this answer as my refuge, island, home, and ultimate path.’

“When they’re questioned, they will answer, ‘This matter is thus … this matter is true … this matter is different … this matter isn’t different … this matter is neither different nor not different.’ This is the first view. As a result of this type of equivocation, ascetics and priests don’t go beyond these four views.