Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṁ dassanāya. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha. Atha kho anāthapiṇḍikassa gahapatissa etadahosi: Then it occurred to him, “akālo kho tāva bhagavantaṁ dassanāya. “It’s the wrong time to see the Buddha, Paṭisallīno bhagavā. as he’s in retreat. Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. And it’s the wrong time to see the esteemed bhikkhus, Paṭisallīnā manobhāvanīyā bhikkhū. as they’re in retreat. Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. Why don’t I visit the monastery of the wanderers of other sects?”
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Then he went to the monastery of the wanderers of other religions. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti. Now at that time, the wanderers of other sects had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of low topics.
Addasaṁsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. They saw Anāthapiṇḍika coming off in the distance, Disvāna aññamaññaṁ saṇṭhāpesuṁ: and stopped each other, saying, “appasaddā bhonto hontu, mā bhonto saddamakattha. “Be quiet, good sirs, don’t make a sound. Ayaṁ anāthapiṇḍiko gahapati ārāmaṁ āgacchati samaṇassa gotamassa sāvako. The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro anāthapiṇḍiko gahapati. He is one among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Such venerables like the quiet, are trained to be quiet, and praise the quiet. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. Then those wanderers of other sects fell silent. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. Then Anāthapiṇḍika went up to them, and exchanged pleasantries with those wanderers. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ: When the amicable and cordial talk was over, he sat down to one side. The wanderers said to him, “vadehi, gahapati, kiṁdiṭṭhiko samaṇo gotamo”ti? “Tell us, householder, what is the view of the ascetic Gotama?”
“Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī”ti. “Sirs, I don’t know all his views.”
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; “Well then, since it seems you don’t know all the views of the ascetic Gotama, vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti? tell us, what are the views of the bhikkhus?”
“Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti. “Sirs, I don’t know all the bhikkhus’ views.”
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; “Well then, since it seems you don’t know all the views of the ascetic Gotama or of the bhikkhus, vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti? tell us, householder, what is your view?”
“Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. “Sirs, it’s not hard for me to explain what my views are. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti. But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”
Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: When he said this, one of the wanderers said to him, “sassato loko, idameva saccaṁ moghamaññanti—“The cosmos is eternal. Only this matters; all else is irrelevant. *“_idameva saccaṃ moghamaññaṃ_” is traditionally interpreted as “Only this is true; everything else is wrong”, and it's thought that the statement is improper because claiming that there is only one truth is inherently bad, conceited, and lacking in epistemological humility. But we see in MN 136: “_moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva saccanti_”, and this doesn’t mean that bodily and verbal actions are “false”, but that they are of little importance compared to mental action. It makes much more sense to interpret _idameva saccaṃ..._ in the same way, since all throughout the Suttas we find the Buddha [claiming that only his teaching is right](https://suttas.hillsidehermitage.org/?q=mn11#mn11:2.1-mn11:2.3), and that there is only one way to complete freedom from suffering. evaṁdiṭṭhiko ahaṁ, gahapatī”ti. That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: Another wanderer said, “asassato loko, idameva saccaṁ moghamaññanti—“The cosmos is not eternal. Only this matters; all else is irrelevant. evaṁdiṭṭhiko ahaṁ, gahapatī”ti. That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: Another wanderer said, “antavā loko …pe… “The cosmos is finite …” … anantavā loko … “The cosmos is infinite …” … taṁ jīvaṁ taṁ sarīraṁ … “The soul and the body are the same thing …” … aññaṁ jīvaṁ aññaṁ sarīraṁ … “The soul and the body are different things …” … hoti tathāgato paraṁ maraṇā … “A realized one still exists after death …” … na hoti tathāgato paraṁ maraṇā … “A realized one no longer exists after death …” … hoti ca na ca hoti tathāgato paraṁ maraṇā … “A realized one both still exists and no longer exists after death …” … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—“A realized one neither still exists nor no longer exists after death. Only this matters; all else is irrelevant. evaṁdiṭṭhiko ahaṁ, gahapatī”ti. That’s my view, householder.”
Evaṁ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca: When this was said, Anāthapiṇḍika said this, “yvāyaṁ, bhante, āyasmā evamāha: “Sirs, regarding the venerable who said this: ‘sassato loko, idameva saccaṁ moghamaññanti—‘The cosmos is eternal. Only this matters; all else is irrelevant. evaṁdiṭṭhiko ahaṁ, gahapatī’ti, That’s my view, householder.’ imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. This view of his has either arisen from his own attention diverging from the origin, or based on the utterance of another. *_ayoniso manasikāra_: [“Wise Attention: Misunderstanding of Yoniso Manasikārā”](https://www.youtube.com/watch?v=VtFKM8y7UEE); [MN 2](https://suttas.hillsidehermitage.org/?q=mn2) Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. But that view is arisen, determined, chosen, dependently originated. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. That which is suffering is what he clings to and holds to.
Yopāyaṁ, bhante, āyasmā evamāha: Regarding the venerable who said this: ‘asassato loko, idameva saccaṁ moghamaññanti—‘The cosmos is not eternal. Only this matters; all else is irrelevant. evaṁdiṭṭhiko ahaṁ, gahapatī’ti, That’s my view, householder.’ imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. This view of his has either arisen from his own attention diverging from the origin, or based upon the utterance of another. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. But that view is arisen, determined, chosen, dependently originated. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. That which is suffering is what he clings to and holds to.
Yopāyaṁ, bhante, āyasmā evamāha: Regarding the venerable who said this: ‘antavā loko …pe… ‘The cosmos is finite …’ … anantavā loko … ‘The cosmos is infinite …’ … taṁ jīvaṁ taṁ sarīraṁ … ‘The soul and the body are the same thing …’ … aññaṁ jīvaṁ aññaṁ sarīraṁ … ‘The soul and the body are different things …’ … hoti tathāgato paraṁ maraṇā … ‘A realized one still exists after death …’ … na hoti tathāgato paraṁ maraṇā … ‘A realized one no longer exists after death …’ … hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘A realized one both still exists and no longer exists after death …’ … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—‘A realized one neither still exists nor no longer exists after death. Only this matters; all else is irrelevant. evaṁdiṭṭhiko ahaṁ, gahapatī’ti, That’s my view, householder.’ imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. This view of his has either arisen from his own attention diverging from the origin, or based upon the utterance of another. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. But that view is arisen, determined, chosen, dependently originated. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti. That which is suffering is what he clings to and holds to.
Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: When he said this the wanderers said to him, “byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. “Householder, we’ve each explained our own convictions. Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti? Tell us, householder, what is your view?”
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Sirs, anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti—And what’s suffering is not mine, I am not that, that is not my self. evaṁdiṭṭhiko ahaṁ, bhante”ti. That’s my view, sirs.”
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Householder, anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti. That which is suffering is you, householder, cling to and hold to.”
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. “Sirs, anything that is arisen, determined, chosen, and dependently originated is impermanent. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. And I’ve seen clearly as it is with right understanding that what’s suffering is not mine, I am not that, that is not my self. Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti. And I understand as it is the escape beyond that.”
Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapati. “Good, good, householder! Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti. That’s how you should legitimately and completely refute those inept men from time to time.”
Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: Then, not long after Anāthapiṇḍika had left, the Buddha addressed the bhikkhus: “yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti. “Bhikkhus, even a bhikkhu who has ordained for a hundred years in this teaching-and-discipline would legitimately and completely refute those wanderers of other sects just as the householder Anāthapiṇḍika did.”
Tatiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=an10.93