English
afterwards, it will not be difficult for us to declare what view we hold." When this was said, a certain wanderer said to Anāthapiṇḍika the householder: "The world is eternal, this alone is true, anything else is foolish – such is my view, householder." Another wanderer also said to Anāthapiṇḍika the householder: "The world is not eternal, this alone is true, anything else is foolish – such is my view, householder." Another wanderer also said to Anāthapiṇḍika the householder: "The world is finite... ...the world is infinite... ...the soul is the body... ...the soul is one thing, the body another... ...the Tathāgata exists after death... ...the Tathāgata does not exist after death... ...the Tathāgata both exists and does not exist after death... ...the Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolish – such is my view, householder." others are wrong – such is my view, householder.” When this was said, Anāthapiṇḍika the householder spoke to those wanderers thus: “Venerable sirs, this venerable one says: ‘The world is eternal, this alone is true, others are wrong – such is my view, householder.’ This venerable one’s view has arisen either from his own improper attention or from the influence of others’ words. And this view is something that has come into being, is conditioned, is willed, is dependently arisen. Whatever has come into being, is conditioned, is willed, is dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, to that this venerable one is attached, to that this venerable one is committed. “And venerable sirs, this venerable one says: ‘The world is not eternal, this alone is true, others are wrong – such is my view, householder.’ This venerable one’s view has also arisen either from his own improper attention or from the influence of others’ words. And this view is something that has come into being, is conditioned, is willed, is dependently arisen. Whatever has come into being, is conditioned, is willed, is dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, to that this venerable one is attached, to that this venerable one is committed. “And venerable sirs, this venerable one says: ‘The world is finite… the world is infinite… the soul is the same as the body… the soul is one thing, the body another… the Tathāgata exists after death… the Tathāgata does not exist after death… the Tathāgata both exists and does not exist after death… the Tathāgata neither exists nor does not exist after death, this alone is true, others are wrong – such is my view, householder.’ This venerable one’s view has also arisen either from his own improper attention or from the influence of others’ words. And this view is something that has come into being, is conditioned, is willed, is dependently arisen. Whatever has come into being, is conditioned, is willed, is dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, to that this venerable one is attached, to that this venerable one is committed. attached, this venerable one has entered into it.” When this was said, those wanderers said to Anāthapiṇḍika the householder: “Our own views, householder, have all been declared by us according to our respective beliefs. Speak, householder, what view do you hold?” “Whatever, sirs, is existent, conditioned, willed, dependently arisen, that is impermanent. What is impermanent, that is suffering. ‘What is suffering, that is not mine, I am not that, that is not my self’— this is the view I hold, sirs.” “Whatever, householder, is existent, conditioned, willed, dependently arisen, that is impermanent. What is impermanent, that is suffering. To that suffering, householder, you are attached, into that, householder, you have entered.” “Whatever, sirs, is existent, conditioned, willed, dependently arisen, that is impermanent. What is impermanent, that is suffering. ‘What is suffering, that is not mine, I am not that, that is not my self’— this is well seen as it truly is with right wisdom. And its further escape I know as it truly is.” When this was said, those wanderers became silent, dismayed, with slumped shoulders, downcast, brooding, and sat without a ready answer. Then Anāthapiṇḍika the householder, knowing those wanderers to be silent, dismayed, with slumped shoulders, downcast, brooding, and without a ready answer, rose from his seat and approached the Blessed One. Having approached, he bowed to the Blessed One and sat down to one side. Sitting to one side, Anāthapiṇḍika the householder reported to the Blessed One all the conversation he had had with those other sect wanderers. “Excellent, excellent, householder! Indeed, householder, these foolish men should be thoroughly rebuked with the Dhamma from time to time!” Then the Blessed One instructed, incited, inspired, and gladdened Anāthapiṇḍika the householder with a Dhamma talk. Then Anāthapiṇḍika the householder Having been taught by the Blessed One with a Dhamma talk, instructed, encouraged, inspired, and gladdened, he rose from his seat, saluted the Blessed One, circumambulated him clockwise, and departed. Then the Blessed One, not long after the householder Anāthapiṇḍika had departed, addressed the bhikkhus: "Even if, bhikkhus, a bhikkhu ordained for a hundred years [a bhikkhu who has long understood the Dhamma (Syā.)] in this Dhamma and Discipline, he too would similarly rebuke other sectarians and wanderers with the Dhamma, just as they were rebuked by the householder Anāthapiṇḍika." The third. 4. The Discourse on Vajjiyamāhita 94. At one time the Blessed One was staying in Campā, on the bank of the Gaggarā Pond. Then the householder Vajjiyamāhita, in the middle of the day, set out from Campā to see the Blessed One. Then it occurred to the householder Vajjiyamāhita: "It is not the right time to see the Blessed One. The Blessed One is in seclusion. It is not the right time to see the bhikkhus who are worthy of mental cultivation either. The bhikkhus worthy of mental cultivation are in seclusion. What if I were to approach the park of the other sectarians and wanderers?" Then the householder Vajjiyamāhita approached the park of the other sectarians and wanderers. Now at that time, those other sectarian wanderers had gathered together, making a great din, with loud voices and high voices, sitting and engaging in various kinds of pointless talk. Those other sectarian wanderers saw the householder Vajjiyamāhita approaching from afar. Having seen him, they quieted each other: "Sirs, be quiet. Sirs, do not make a sound. Here comes the householder Vajjiyamāhita, a disciple of the ascetic Gotama. Among the lay disciples of the ascetic Gotama, clad in white, who reside in Campā, this householder Vajjiyamāhita is one of them. Indeed, those venerable ones are fond of quiet, trained in quiet, and speak of quiet..." noisy ones. Perhaps, having seen a quiet assembly, they might think it suitable to approach.’’ Then those wanderers of other sects became silent. Then Vajjiyamāhita the householder approached those wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. Having concluded the courteous and memorable talk, he sat down to one side. To Vajjiyamāhita the householder, seated to one side, those wanderers of other sects said this: ‘‘Is it true, householder, that the ascetic Gotama blames all asceticism, and absolutely reviles and denounces every ascetic, every one living a harsh life?’’ ‘‘No, sirs, the Blessed One does not blame all asceticism, nor does he absolutely revile and denounce every ascetic, every one living a harsh life. The Blessed One blames what is blameworthy, and praises what is praiseworthy. Moreover, sirs, the Blessed One, blaming what is blameworthy and praising what is praiseworthy, is an analytical speaker. He is not an absolute speaker in this matter.’’ When this was said, a certain wanderer said to Vajjiyamāhita the householder: ‘‘Hold on, householder! Of whom you speak in praise, that ascetic Gotama is a demolisher, without any teaching!’’ ‘‘Even here, sirs, I will speak to you in accordance with the Dhamma: ‘This is wholesome,’ sirs, has been taught by the Blessed One; ‘This is unwholesome,’ sirs, has been taught by the Blessed One. Thus, teaching wholesome and unwholesome, the Blessed One is one with a teaching; that Blessed One is not a demolisher, without any teaching.’’ When this was said, those wanderers became silent, disconcerted, with slumped shoulders, downcast, brooding, and without a ready answer. Then Vajjiyamāhita the householder, knowing those wanderers to be silent, disconcerted, with slumped shoulders, downcast, brooding, and without a ready answer, rose from his seat and approached the Blessed One; having approached, he bowed to the Blessed One. Having given it, he sat down to one side. Seated to one side, Vajjiyamāhita the householder reported all the conversation he had had with those other ascetics and wanderers to the Blessed One. “Good, good, householder! Thus, householder, those foolish men should be well-reproved with the Dhamma from time to time. I do not say, householder, that all ascetic practices should be practiced; nor do I say, householder, that all ascetic practices should not be practiced. I do not say, householder, that all undertakings should be undertaken; nor do I say, householder, that all undertakings should not be undertaken. I do not say, householder, that all exertions should be exerted; nor do I say, householder, that all exertions should not be exerted. I do not say, householder, that all relinquishments should be relinquished. Nor do I say, householder, that all relinquishments should not be relinquished. I do not say, householder, that all liberations should be liberated; nor do I say, householder, that all liberations should not be liberated.