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who speak thus, who hold such a view: 'The self and the world are both self-made and made by another; 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 self-made, not made by another, but arisen by chance; this alone is true, anything else is false.' There are some ascetics and brahmins who speak thus, who hold such a view: 'Eternal are happiness and suffering, the self and the world; this alone is true, anything else is false.' And there are some ascetics and brahmins who speak thus, who hold such a view: 'Not eternal are happiness and suffering, the self and the world; this alone is true, anything else is false.' There are some ascetics and brahmins who speak thus, who hold such a view: 'Both eternal and not eternal are happiness and suffering, the self and the world; And there are some... There are some recluses and brahmins who speak thus, who hold such a view: “Neither eternal nor non-eternal are pleasure and pain, the self and the world; this alone is true, anything else is delusion.” There are some recluses and brahmins who speak thus, who hold such a view: “Self-made are pleasure and pain, the self and the world; this alone is true, anything else is delusion.” There are some recluses and brahmins who speak thus, who hold such a view: “Made by another are pleasure and pain, the self and the world; this alone is true, anything else is delusion.” There are some recluses and brahmins who speak thus, who hold such a view: “Both self-made and made by another are pleasure and pain, the self and the world; this alone is true, anything else is delusion.” There are some recluses and brahmins who speak thus, who hold such a view: “Not self-made, not made by another, but arisen by chance are pleasure and pain, the self and the world; this alone is true, anything else is delusion.” They, having fallen into quarrels, having fallen into disputes, having fallen into contention, dwell piercing each other with the spears of their mouths: “This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma!” Then indeed, many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, after their meal, returning from their alms round, they approached the Blessed One. Having approached, they paid homage to the Blessed One, and sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: “Here, Venerable Sir, many recluses, brahmins, and wanderers of various sects reside in Sāvatthī. They hold various views, various preferences, various inclinations, relying on various doctrines. “There are some recluses and brahmins who speak thus, who hold such a view: ‘The self and the world are eternal; this alone is true, anything else is delusion.’ ... (and so on, through the various views) ... They, having fallen into quarrels, having fallen into disputes, having fallen into contention, dwell piercing each other with the spears of their mouths: ‘This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma!’” “Other sectarians, bhikkhus, wanderers, are blind.” They are blind. They do not know what is beneficial, they do not know what is harmful, they do not know the Dhamma, they do not know what is not Dhamma. Not knowing what is beneficial, not knowing what is harmful, not knowing the Dhamma, not knowing what is not Dhamma, they become embroiled in disputes, in quarrels, they fall into arguments, stabbing each other with verbal spears, dwelling thus: ‘This is the Dhamma, this is not the Dhamma; this is not the Dhamma, this is the Dhamma.’ Then, the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: “This populace, born of 'I-making,' is bound by 'other-making.' Some did not fully comprehend this, they did not perceive this dart. “But for one who sees this dart in advance, there is no 'I make,' there is no 'another makes.' “This populace, imbued with conceit, bound by the knot of conceit, fettered by conceit, with contentious talk about views, does not transcend transmigration.” The Sixth. 7. Subhūti Sutta 57. Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, Venerable Subhūti was sitting not far from the Blessed One, having folded his legs crosswise, having set his body erect, and having attained a concentration free from initial thought. The Blessed One saw Venerable Subhūti sitting not far from him, having folded his legs crosswise, having set his body erect, and having attained a concentration free from initial thought. Then, the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: “For whom initial thoughts are dispelled, completely well-resolved within, having transcended attachment, perceiving no form, having gone beyond the four bonds, he never comes to birth.” The Seventh. 8. The Courtesan Sutta 58. Thus have I heard: On one occasion the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. Now on that occasion, two factions in Rājagaha were infatuated with a certain courtesan, their minds bound to her; they became embroiled in disputes, in quarrels, Having fallen into dispute, they attack each other with their hands, they attack with clods of earth, they attack with sticks, they attack with weapons. There they meet death, or suffering as if dead. Then, a number of bhikkhus, having dressed in the morning, and taking their bowls and robes, entered Rājagaha for alms. Having wandered for alms in Rājagaha, after their meal, returning from their alms-round, they approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, in Rājagaha, two factions, infatuated and attached in mind to a certain courtesan, have become quarrelsome, have become contentious, have fallen into dispute, and attack each other with their hands, they attack with clods of earth, they attack with sticks, they attack with weapons. There they meet death, or suffering as if dead.” Then, the Blessed One, understanding this matter, on that occasion, uttered this inspired utterance: “That which is attained, and that which is to be attained— both of these are defiled by dust, for one who trains while afflicted. Those who are firm in training, firm in virtue and observances, in the holy life, firm in mindfulness— this is one extreme. And those who hold such views: ‘There is no fault in sensual pleasures’— this is the second extreme. Thus, these two extremes are promoters of charnel grounds; they promote charnel-ground views. Not fully understanding these two extremes, some sink down, some rush past. But those who have fully understood them, and were not there, and did not identify with them— for them there is no designation of a round.” The Eighth. 9. The Sutta on Rushing Past 59. Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the Blessed One was seated in the open air in the deep darkness of night, while oil lamps were burning. Now at that time, a number of moths, rushing and falling upon those oil lamps, met with destruction. they fall into misfortune, they fall into ruin and misfortune. The Blessed One saw those many insects falling and circling into those oil lamps, falling into ruin, falling into misfortune, falling into ruin and misfortune. Then the Blessed One, understanding this matter, at that time uttered this inspired utterance: They rush past, they do not remember, New, new bonds they multiply; They fall like insects into a flame, Some are attached to what is seen and heard. The ninth. 10. The Discourse on Arising 60. Thus have I heard – On one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then the venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: "As long, venerable sir, as Tathāgatas, Arahants, Perfectly Self-Awakened Ones, do not arise in the world, so long do ascetics of other sects become honored, respected, esteemed, revered, venerated, and obtain robes, almsfood, lodgings, and requisites for the sick, including medicines. But when, venerable sir, Tathāgatas, Arahants, Perfectly Self-Awakened Ones, arise in the world, then ascetics of other sects become unhonored, unrespected, unesteemed, unrevered, unvenerated, and do not obtain robes, almsfood, lodgings, and requisites for the sick, including medicines. Now, venerable sir, it is the Blessed One alone who is honored, respected, esteemed, revered, venerated, and obtains robes, almsfood, lodgings, and requisites for the sick, including medicines, and so too is the community of bhikkhus." "So it is, Ānanda. As long, Ānanda, as Tathāgatas, Arahants, Perfectly Self-Awakened Ones, do not arise in the world, so long do ascetics of other sects become honored, respected, esteemed, revered, venerated, and obtain robes, almsfood, lodgings, and requisites for the sick, including medicines..." requisites. And indeed, Ānanda, when Tathāgatas, Arahants, Perfectly Self-Awakened Ones, arise in the world, then other sectarians, wanderers, are not honored, not respected, not esteemed, not revered, not venerated, not recipients of robes, almsfood, lodgings, medicinal requisites for the sick. Only the Tathāgata is then honored, respected, esteemed, revered, venerated, a recipient of robes, almsfood, lodgings, medicinal requisites for the sick, and so is the Saṅgha of monks. That glow-worm shines, As long as the sun Does not yet rise;