English
“Indeed, householder, when one practices asceticism, if unwholesome states increase, and wholesome states decrease, I say such asceticism should not be practiced. But, householder, when one practices asceticism, if unwholesome states decrease, and wholesome states increase, I say such asceticism should be practiced. “Indeed, householder, when one undertakes an undertaking, if unwholesome states increase, and wholesome states decrease, I say such an undertaking should not be undertaken. But, householder, when one undertakes an undertaking, if unwholesome states decrease, and wholesome states increase, I say such an undertaking should be undertaken. “Indeed, householder, when one exerts an exertion, if unwholesome states increase, and wholesome states decrease, I say such an exertion should not be exerted. But, householder, when one When one strives with effort, unwholesome states decline, wholesome states increase. Such an effort, I say, should be made. Indeed, householder, that renunciation, by renouncing which unwholesome states increase, wholesome states decline— such a renunciation, I say, should not be made. But that renunciation, by renouncing which unwholesome states decline, wholesome states increase— such a renunciation, I say, should be made. Indeed, householder, that liberation, by being liberated by which unwholesome states increase, wholesome states decline— such a liberation, I say, should not be attained. But that liberation, by being liberated by which unwholesome states decline, wholesome states increase— such a liberation, I say, should be attained.” Then Vajjiyamāhita the householder, instructed, inspired, roused, and gladdened by the Blessed One with a Dhamma talk, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then, not long after Vajjiyamāhita the householder had departed, the Blessed One addressed the bhikkhus: “Even a bhikkhu, bhikkhus, who has little dust in his eyes for a long time in this Dhamma and Discipline, would likewise rightly refute other sectarians and wanderers with the Dhamma, just as Vajjiyamāhita the householder was refuted.” The Fourth. 5. The Uttiya Sutta 95. Then Uttiya the wanderer approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, Uttiya the wanderer said to the Blessed One: “Is it, good Gotama, that the world is eternal, this alone is true, anything else is false?” “This, Uttiya, has not been declared by me: ‘The world is eternal, this alone is true, anything else is false.’” “Then, good Gotama, is the world impermanent? This alone is true, anything else is foolish? "This too, Uttiya, has not been declared by me: 'The world is impermanent, this alone is true, anything else is foolish.'" "Is the world finite, good Gotama? Is the world infinite? Is the soul the same as the body? Is the soul one thing, the body another? Does the Tathāgata exist after death? Does the Tathāgata not exist after death? Does the Tathāgata both exist and not exist after death? Does the Tathāgata neither exist nor not exist after death? This alone is true, anything else is foolish?" "This too, Uttiya, has not been declared by me: 'The Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolish.'" "When asked, 'Is the world eternal, good Gotama? This alone is true, anything else is foolish?' you say, 'This, Uttiya, has not been declared by me: The world is eternal, this alone is true, anything else is foolish.'" "When asked, 'But, good Gotama, is the world impermanent? This alone is true, anything else is foolish?' you say, 'This too, Uttiya, has not been declared by me: The world is impermanent, this alone is true, anything else is foolish.'" "When asked, 'Is the world finite, good Gotama? Is the world infinite? Is the soul the same as the body? Is the soul one thing, the body another? Does the Tathāgata exist after death? Does the Tathāgata not exist after death? Does the Tathāgata both exist and not exist after death? Does the Tathāgata neither exist nor not exist after death? This alone is true, anything else is foolish?' you say, 'This too, Uttiya, has not been declared by me: The Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolish.' Then what, good Gotama, has been declared by you?" "Having directly known, Uttiya, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna." "That which, good Gotama..." having fully understood, he taught the Dhamma to his disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the method, for the realization of Nibbāna. Is the whole world led by it, or half, or a third?" When this was said, the Blessed One remained silent. Then it occurred to Venerable Ānanda: "Let not Utiya the wanderer acquire such a bad view: 'Indeed, the recluse Gotama, when asked a question of universal import, evades it, does not answer it, surely he is not capable.' That would be for the long-term harm and suffering of Utiya the wanderer." Then Venerable Ānanda said to Utiya the wanderer: "Well then, friend Utiya, I will give you a simile. By a simile, some intelligent men understand the meaning of what is said. Just as, friend Utiya, a king's frontier city with strong ramparts, strong walls and gates, and a single entrance. There would be a gatekeeper, wise, skilled, intelligent, who keeps out strangers and lets in acquaintances. He would walk around the city's perimeter path. Walking around the perimeter path, he would not see any crack in the wall or opening in the wall, not even a cat's exit hole. But he would not have this knowledge: 'So many beings enter or leave this city.' But he would have this thought: 'Whatever large beings enter or leave this city, all of them enter or leave by this gate.' "Even so, friend Utiya, the Tathāgata does not have this concern: 'Is the whole world led by it, or half, or a third?' But the Tathāgata has this thought: 'Whatever beings have been led from the world, or are being led..." or will be led out, all of them, having abandoned the five hindrances, the defilements of the mind, the weakening of wisdom, with their minds well-established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are. Thus, they were led out of this world, or are being led out, or will be led out.’ That very question, friend Uttiya, which you asked the Blessed One, that very question you asked the Blessed One in another way. Therefore, the Blessed One did not explain it to you.” The fifth. 6. The Kokanuda Sutta 96. At one time, the Venerable Ānanda was staying in Rājagaha, at the Tapodārāma. Then the Venerable Ānanda, having risen in the latter part of the night, went to the hot springs to bathe his body. Having bathed his body at the hot springs, and having come out, he stood in a single robe, letting his body dry. And Kokanuda the wanderer also, having risen in the latter part of the night, went to the hot springs to bathe his body. Kokanuda the wanderer saw the Venerable Ānanda coming from afar. Having seen the Venerable Ānanda, he said to him: “Who is there, friend?” “I am, friend, a bhikkhu.” “Of which bhikkhus, friend?” “Of the ascetics, friend, the Sakyan sons.” “We would like to ask the Venerable One something, if the Venerable One grants us an opportunity for an explanation of a question.” “Ask, friend, having heard, we shall know.” “Is it, good sir, that you hold the view: ‘The world is eternal, this alone is true, anything else is foolish’?” “No, friend, I do not hold such a view: ‘The world is eternal, this alone is true, anything else is foolish’.” “Then, good sir, do you hold the view: ‘The world is not eternal, this alone is true, anything else is foolish’?” “No, friend, I do not hold such a view: ‘The world is not eternal, this world this alone is true, anything else is foolishness.” “Now then, good sir, is the world finite… …or infinite? Is the soul the same as the body… …or is the soul one thing and the body another? Does the Tathāgata exist after death… …or not exist after death? Does the Tathāgata both exist and not exist after death… …or neither exist nor not exist after death? Is this alone true, anything else foolishness— are you of such a view?” “No, friend, I am not of such a view: ‘The Tathāgata neither exists nor does not exist after death, this alone is true, anything else is foolishness.’” “Then, good sir, you do not know, you do not see?” “No, friend, I do not not know, I do not not see. I know, friend, I see.” “When asked, ‘Now then, good sir, is the world eternal, this alone is true, anything else foolishness— are you of such a view?’ you say, ‘No, friend, I am not of such a view: the world is eternal, this alone is true, anything else is foolishness.’ “When asked, ‘Now then, good sir, is the world not eternal, this alone is true, anything else foolishness— are you of such a view?’ you say, ‘No, friend, I am not of such a view: the world is not eternal, this alone is true, anything else is foolishness.’ “When asked, ‘Now then, good sir, is the world finite… …or infinite? Is the soul the same as the body… …or is the soul one thing and the body another? Does the Tathāgata exist after death… …or not exist after death? Does the Tathāgata both exist and not exist after death… …or neither exist nor not exist after death? Is this alone true, anything else foolishness— are you of such a view?’ you say, ‘No, friend, I am not of such a view: the Tathāgata neither exists nor does not exist after death,