Reading guide
A generalized version of an already-answered question
Where SN 12.15 asked specifically about the existence or non-existence of the world, Jānussoṇi's question widens the scope to everything without restriction — "does all exist" rather than "does the world exist" — and receives an answer built on exactly the same structure.
Two extremes named without qualification
"All exists" and "all does not exist" are each named an extreme in turn, with neither treated as a safer or more defensible default position than the other.
The same middle way, a fourth confirmed use
"Avoiding these two extremes, the Realized One teaches by the middle way" appears here for a fourth time in this saṃyutta, following its use for the world's existence in SN 12.15, the soul and the body in SN 12.35, and the doer and the experiencer in SN 12.46.
A named, recurring questioner
Unlike the unnamed brahmin of SN 12.46, Jānussoṇi is identified by name — a brahmin who appears putting questions to the Buddha in several other discourses across the early texts, giving this particular exchange a slightly more documented questioner than most of this chapter's visitors.
Breadth of question, sameness of answer
The discourse's real interest lies less in Jānussoṇi's particular question than in what it demonstrates: that however broadly an existence question is framed, sabbaṁ or loko alike, the teaching offered in response doesn't change in kind, only in the words used to state the question being set aside.
Key terms
The text
§1At Sāvatthī. Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
§2“Worthy Gotama, does all exist?” “‘All exists’: this is one extreme, brahmin.”
§3“Then does all not exist?” “‘All does not exist’: this is the second extreme. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”
§4When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
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