Aṅguttara Nikāya 10.93

Numbered Discourses 10.93

10. Upālivagga

10. With Upāli

Kiṁdiṭṭhikasutta

What Is Your View?

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. 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.

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 bhikkhus, as they’re in retreat. Why don’t I go to the monastery of the wanderers of other religions?”

Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti.

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 dreadful racket as they sat and talked about all kinds of low topics.

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.

They saw Anāthapiṇḍika coming off in the distance, and stopped each other, saying, “Be quiet, good sirs, 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.”

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?

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?”

“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; vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti?

“Well then, since it seems you don’t know all the views of the ascetic Gotama, 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; vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the bhikkhus, tell us, householder, what is your view?”

“Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti.

“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.”

Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “sassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

When he said this, one of the wanderers said to him, “The cosmos is eternal. This is the only truth, other ideas are silly. That’s my view, householder.”

Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “asassato loko, idameva saccaṁ moghamaññanti—evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

Another wanderer said, “The cosmos is not eternal. This is the only truth, other ideas are silly. That’s my view, householder.”

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.

Another wanderer said, “The world is finite …” … “The world is infinite …” … “The soul and the body are the same thing …” … “The soul and the body are different things …” … “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 still exists nor no longer exists after death. This is the only truth, other ideas are silly. That’s my view, householder.”

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.

When this was said, Anāthapiṇḍika said this, “Sirs, regarding the venerable who said this: ‘The cosmos is eternal. This is the only truth, other ideas are silly. 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. Anything that 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.

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.

Regarding the venerable who said this: ‘The cosmos is not eternal. This is the only truth, other ideas are silly. 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. Anything that 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.

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.

Regarding the venerable who said this: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘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 still exists nor no longer exists after death. This is the only truth, other ideas are silly. 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. Anything that 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.”

Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: “byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

When he said this the wanderers said to him, “Householder, we’ve each explained our own convictions. Tell us, householder, what is your view?”

“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.

“Sirs, anything that 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.”

“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti.

“Householder, anything that 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.”

“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.

“Sirs, anything that 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.”

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.

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. 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. Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti.

“Good, good, householder! That’s how you should legitimately and completely refute those foolish men from time to time.”

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.

Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.

Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: “yopi so, bhikkhave, bhikkhu vassasatupasampanno¹ imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.

Then, not long after Anāthapiṇḍika had left, the Buddha addressed the bhikkhus: “Bhikkhus, even a bhikkhu 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.