Reference Translation by Bhikkhu Sujato (CC0).
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 mendicants,
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 religions?”
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 religions had come together, making an uproar, a colossal 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 fellows, 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 included 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 educated 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 religions 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 greetings with those wanderers.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ:
When the greetings and polite conversation were 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 mendicants?”
“Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti.
“Sirs, I don’t know all the mendicants’ 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 mendicants,
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. This is the only truth, anything else is futile.
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. This is the only truth, anything else is futile.
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 one and the same …” …
aññaṁ jīvaṁ aññaṁ sarīraṁ …
“The soul is one thing, the body another …” …
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 exists nor doesn’t exist after death. This is the only truth, anything else is futile.
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. This is the only truth, anything else is futile.
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 irrational application of mind, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṁ taṁ dukkhaṁ.
And what’s impermanent is suffering.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
What he clings to and holds to is just suffering.
Yopāyaṁ, bhante, āyasmā evamāha:
Regarding the venerable who said this:
‘asassato loko, idameva saccaṁ moghamaññanti—
‘The cosmos is not eternal. This is the only truth, anything else is futile.
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 irrational application of mind, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṁ taṁ dukkhaṁ.
And what’s impermanent is suffering.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
What he clings to and holds to is just suffering.
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 one and the same …’ …
aññaṁ jīvaṁ aññaṁ sarīraṁ …
‘The soul is one thing, the body another …’ …
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 exists nor doesn’t exist after death. This is the only truth, anything else is futile.
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 irrational application of mind, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṁ taṁ dukkhaṁ.
And what’s impermanent is suffering.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.
What he clings to and holds to is just suffering.”
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, whatever is created, conditioned, 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 this, this is not my self.
evaṁdiṭṭhiko ahaṁ, bhante”ti.
That’s my view, sirs.”
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
“Householder, whatever is created, conditioned, 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.
What you cling to and hold to is just suffering.”
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
“Sirs, whatever is created, conditioned, 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 truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.
And I truly understand 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 rose 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 futile 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 rose 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 mendicants:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.
“Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.”
Tatiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha.
Then it occurred to him,
“It’s the wrong time to see the Buddha,
as he’s in retreat.
And it’s the wrong time to see the esteemed mendicants,
as they’re in retreat.
Why don’t I visit the monastery of the wanderers of other religions?”
Then he went to the monastery of the wanderers of other religions.
Now at that time, the wanderers of other religions had come together, making an uproar, a colossal racket as they sat and talked about all kinds of low topics.
They saw Anāthapiṇḍika coming off in the distance,
and stopped each other, saying,
“Be quiet, good fellows, don’t make a sound.
The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Then those wanderers of other religions fell silent.
Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers.
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him,
“Tell us, householder, what is the view of the ascetic Gotama?”
“Sirs, I don’t know all his views.”
“Well then, since it seems you don’t know all the views of the ascetic Gotama,
tell us, what are the views of the mendicants?”
“Sirs, I don’t know all the mendicants’ views.”
“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants,
tell us, householder, what is your view?”
“Sirs, it’s not hard for me to explain what my views are.
But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”
When he said this, one of the wanderers said to him,
“The cosmos is eternal. This is the only truth, anything else is futile.
That’s my view, householder.”
Another wanderer said,
“The cosmos is not eternal. This is the only truth, anything else is futile.
That’s my view, householder.”
Another wanderer said,
“The cosmos is finite …” …
“The cosmos is infinite …” …
“The soul and the body are one and the same …” …
“The soul is one thing, the body another …” …
“A realized one still exists after death …” …
“A realized one no longer exists after death …” …
“A realized one both still exists and no longer exists after death …” …
“A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile.
That’s my view, householder.”
When this was said, Anāthapiṇḍika said this,
“Sirs, regarding the venerable who said this:
‘The cosmos is eternal. This is the only truth, anything else is futile.
That’s my view, householder.’
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.
But that view is created, conditioned, chosen, dependently originated.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
What he clings to and holds to is just suffering.
Regarding the venerable who said this:
‘The cosmos is not eternal. This is the only truth, anything else is futile.
That’s my view, householder.’
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.
But that view is created, conditioned, chosen, dependently originated.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
What he clings to and holds to is just suffering.
Regarding the venerable who said this:
‘The cosmos is finite …’ …
‘The cosmos is infinite …’ …
‘The soul and the body are one and the same …’ …
‘The soul is one thing, the body another …’ …
‘A realized one still exists after death …’ …
‘A realized one no longer exists after death …’ …
‘A realized one both still exists and no longer exists after death …’ …
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile.
That’s my view, householder.’
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.
But that view is created, conditioned, chosen, dependently originated.
Whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
What he clings to and holds to is just suffering.”
When he said this the wanderers said to him,
“Householder, we’ve each explained our own convictions.
Tell us, householder, what is your view?”
“Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
And what’s suffering is not mine, I am not this, this is not my self.
That’s my view, sirs.”
“Householder, whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
What you cling to and hold to is just suffering.”
“Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent.
And what’s impermanent is suffering.
And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
And I truly understand the escape beyond that.”
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Seeing this, Anāthapiṇḍika rose from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“Good, good, householder!
That’s how you should legitimately and completely refute those futile men from time to time.”
Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk,
after which Anāthapiṇḍika rose from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants:
“Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.”
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṁ dassanāya.
Atha kho anāthapiṇḍikassa gahapatissa etadahosi:
“akālo kho tāva bhagavantaṁ dassanāya.
Paṭisallīno bhagavā.
Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya.
Paṭisallīnā manobhāvanīyā bhikkhū.
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami.
Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti.
Addasaṁsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ.
Disvāna aññamaññaṁ saṇṭhāpesuṁ:
“appasaddā bhonto hontu, mā bhonto saddamakattha.
Ayaṁ anāthapiṇḍiko gahapati ārāmaṁ āgacchati samaṇassa gotamassa sāvako.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro anāthapiṇḍiko gahapati.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ.
Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ:
“vadehi, gahapati, kiṁdiṭṭhiko samaṇo gotamo”ti?
“Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī”ti.
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi;
vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti?
“Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti.
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi;
vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?
“Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ.
Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti.
Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca:
“sassato loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī”ti.
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca:
“asassato loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī”ti.
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca:
“antavā loko …pe…
anantavā loko …
taṁ jīvaṁ taṁ sarīraṁ …
aññaṁ jīvaṁ aññaṁ sarīraṁ …
hoti tathāgato paraṁ maraṇā …
na hoti tathāgato paraṁ maraṇā …
hoti ca na ca hoti tathāgato paraṁ maraṇā …
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī”ti.
Evaṁ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca:
“yvāyaṁ, bhante, āyasmā evamāha:
‘sassato loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī’ti,
imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
Yopāyaṁ, bhante, āyasmā evamāha:
‘asassato loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī’ti,
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
Yopāyaṁ, bhante, āyasmā evamāha:
‘antavā loko …pe…
anantavā loko …
taṁ jīvaṁ taṁ sarīraṁ …
aññaṁ jīvaṁ aññaṁ sarīraṁ …
hoti tathāgato paraṁ maraṇā …
na hoti tathāgato paraṁ maraṇā …
hoti ca na ca hoti tathāgato paraṁ maraṇā …
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhiko ahaṁ, gahapatī’ti,
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.
Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ:
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni.
Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti—
evaṁdiṭṭhiko ahaṁ, bhante”ti.
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti.
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ.
Yadaniccaṁ taṁ dukkhaṁ.
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ.
Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.
Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu.
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.
“Sādhu sādhu, gahapati.
Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti.
Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.
Tatiyaṁ.