English
‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s tusk— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s trunk— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s body— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s foot— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s thigh [back (syā.)]— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s To some, he showed the tail – 'This is how, born-blind ones, an elephant is.' To some of the born-blind, he showed the elephant's tail-tuft – 'This is how, born-blind ones, an elephant is.' Then, bhikkhus, that man, having shown the elephant to the born-blind, approached the king; having approached, he said this to the king: 'The elephant has been seen, O king, by those born-blind ones; now you may do what you deem fit.' Then, bhikkhus, that king approached those born-blind ones; having approached, he said this to the born-blind ones: 'Have you seen the elephant, born-blind ones?' 'Yes, O king, we have seen the elephant.' 'Tell me, born-blind ones, what is the elephant like?' Bhikkhus, those born-blind ones who had seen the elephant's head, they said this: 'O king, the elephant is like a pot.' Bhikkhus, those born-blind ones who had seen the elephant's ear, they said this: 'O king, the elephant is like a winnowing basket.' Bhikkhus, those born-blind ones who had seen the elephant's tusk, they said this: 'O king, the elephant is like a peg.' Bhikkhus, those born-blind ones who had seen the elephant's trunk, they said this: 'O king, the elephant is like a plough-pole.' Bhikkhus, those born-blind ones who had seen the elephant's body, they said this: 'O king, the elephant is like a granary.' Bhikkhus, those born-blind ones who had seen the elephant's foot, they said this: 'O king, the elephant is like a pillar.' Bhikkhus, those born-blind ones who had seen the elephant's thigh, they said this: 'O king, the elephant is like a mortar.' Bhikkhus, those born-blind ones who had seen the elephant's tail, they said this: 'O king, the elephant is like a pestle.' Indeed, monks, the born-blind saw the elephant's tail, and they said thus – ‘Such, sir, is the elephant, just like a broom.’ They, ‘Such is the elephant, not such is the elephant; not such is the elephant, such is the elephant,’ struck each other with their fists. And by that, monks, that king was pleased. Just so, monks, are the wanderers of other sects, blind, without eyes. They do not know meaning, they do not know non-meaning, they do not know Dhamma, they do not know non-Dhamma. They, not knowing meaning, not knowing non-meaning, not knowing Dhamma, not knowing non-Dhamma, having arisen in quarrels, having arisen in disputes, having fallen into controversies, they dwell piercing each other with verbal spears – ‘Such is the Dhamma, not such is the Dhamma; not such is the Dhamma, such is the Dhamma.’ Then the Blessed One, understanding this matter, on that occasion uttered this inspired utterance – Indeed, in these they cling, some recluses and brahmins; They dispute and contend about it, people who see only one part. 5. The Second Discourse on Various Sectarians 55. Thus have I heard – At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Now at that time, many recluses and brahmins of various sects, wanderers, were residing in Sāvatthī, holding various views, various beliefs, various preferences, relying on various viewpoints. Some recluses and brahmins were of such speech, of such view – ‘The self and the world are eternal; this alone is true, anything else is foolish.’ But some recluses and brahmins were of such speech, of such view – ‘The self and the world are not eternal; this alone is true, anything else is foolish.’ Some recluses and brahmins were of such speech, of such view – ‘The self and the world are both eternal and not eternal; this alone is true, anything else is foolish.’ But some recluses and brahmins were of such speech, of such view – ‘The self and the world are neither eternal nor not eternal... And, "This alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Self-made is the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Made by another is the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Self-made and made by another is the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Neither self-made nor made by another, arisen by chance is the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Eternal is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Non-eternal is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Eternal and non-eternal is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Neither eternal nor non-eternal is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Self-made is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Made by another is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahmins who speak thus, who hold this view – "Self-made and made by another is pleasure and pain, the self and the world, this alone is true, anything else is false." There are some recluses and brahma Brahmins holding such views, holding such doctrines: “Self and world are unmade by self, unmade by others, arisen by chance, pleasure and pain are so. This alone is true, anything else is vain.” They, having become quarrelsome, having become contentious, having fallen into dispute, dwell piercing each other with verbal spears: “This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma.” Then, a number of bhikkhus, having dressed in the forenoon, and taking their bowls and robes, entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, and returning from their alms-round after their meal, they approached the Blessed One. Having approached, they saluted the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, a number of wanderers, ascetics and brahmins of various sects reside in Sāvatthī, holding various views, various preferences, various inclinations, relying on various doctrines. “Some ascetics and brahmins hold such views, hold such doctrines: ‘Self and world are eternal. This alone is true, anything else is vain.’ …(and so on)… They, having become quarrelsome, having become contentious, having fallen into dispute, dwell piercing each other with verbal spears: ‘This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma.’” “The wanderers of other sects, bhikkhus, are blind, without eyes. They do not know what is beneficial, they do not know what is not beneficial. They do not know the Dhamma, they do not know the non-Dhamma. Not knowing what is beneficial, not knowing what is not beneficial, not knowing the Dhamma, not knowing the non-Dhamma, they, having become quarrelsome, having become contentious, having fallen into dispute, dwell piercing each other with verbal spears: ‘This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma.’” Then the Blessed One, having understood this matter, on that occasion uttered this inspired utterance: “Indeed, some ascetics and brahmins are entangled in these views; They sink in the middle, not having reached the end of darkness.” The fifth. 6. The Third Discourse on Other Sects 56. Thus have I heard – On one occasion At one time, the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, many ascetics, brahmins, and wanderers of various sects were residing in Sāvatthī, holding various views, having various preferences, having various inclinations, adhering to various doctrines. There are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are eternal; this alone is true, anything else is false.' And there are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are not eternal; this alone is true, anything else is false.' There are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are both eternal and not eternal; this alone is true, anything else is false.' And there are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are neither eternal nor not eternal; this alone is true, anything else is false.' There are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are self-made; this alone is true, anything else is false.' And there are some ascetics and brahmins who speak thus, who hold such a view: 'The self and the world are made by another; this alone is true, anything else is false.' There are some ascetics and brahmins