10: The Book of the Tens
93. View
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day in order to see the Blessed One. It then occurred to him: "It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects."
2Then the householder Anāthapiṇḍika went to the park of the wanderers of other sects. Now on that occasion the wanderers of other sects had assembled and were making an uproar as they loudly and boisterously sat discussing various pointless topics. The wanderers saw the householder Anāthapiṇḍika coming in the distance and silenced one another: "Sirs, be quiet. Sirs, do not make any noise.
Here comes the householder Anāthapiṇḍika, a disciple of the ascetic Gotama, one among the ascetic Gotama's white-robed lay disciples who reside in Sāvatthī. Now these venerable ones are fond of quiet, disciplined in quiet, and speak in praise of quiet. Perhaps if he finds that our assembly is quiet, he will think to approach us."
3Then those wanderers of other sects became silent.
Then the householder Anāthapiṇḍika approached those wanderers and exchanged greetings with them. When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:
"Tell us, householder, what is the ascetic Gotama's view?"
"Bhante, I don’t know the Blessed One's view in its entirety."
4"So, householder, you say you don’t know the ascetic Gotama's view in its entirety. Then tell us, what is the bhikkhus’ view?"
"Bhante, I also don’t know the bhikkhus’ view in its entirety."
5"So, householder, you say you don’t know the ascetic Gotama's view in its entirety and you also don’t know the bhikkhus’ view in its entirety. Then tell us, what is your view?"
"It isn’t hard for me to explain my view, Bhante. But first explain your own views. Afterward it won’t be hard for me to explain my view."
6When this was said, one wanderer said to the householder Anāthapiṇḍika: (1) "‘The world is eternal; this alone is true, anything else is wrong’: such is my view, householder."
7(2) Another wanderer said: "‘The world is non-eternal; this alone is true, anything else is wrong’: such is my view, householder."
8(3) –(4) Still another said: "‘The world is finite’ … ‘The world is infinite’ … (5) –(6) ‘The soul and the body are the same’ … ‘The soul is one thing, the body another’ … (7) –(10) ‘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 wrong: such is my view, householder." [n.2124] This sutta is probably included in the Tens because of the ten views.
9When this was said, the householder Anāthapiṇḍika said to those wanderers: "Bhante, this venerable one said thus: ‘"The world is eternal; this alone is true, anything else is wrong": such is my view, householder.’ This view of his has arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.
10"Bhante, this (other) venerable one said thus: ‘"The world is non-eternal; this alone is true, anything else is wrong": such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.
11"Bhante, this venerable one said thus: ‘"The world is finite" … "The world is infinite" … "The soul and the body are the same" … "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 wrong: such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to."
12When this was said, those wanderers said to the householder Anāthapiṇḍika: "We have each explained our own views, householder. Now tell us your view."
"Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Whatever is suffering is not mine; I am not this; this is not my self. That is my view."
13"Householder, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that you are attached to and hold to."
14"Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Having clearly seen what is suffering as it really is with correct wisdom thus: ‘This is not mine; I am not this; this is not my self,’ I understand as it really is the superior escape from it."
15When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Anāthapiṇḍika, having understood that those wanderers (sat) silenced … and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers.
The Blessed One said: "Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument." [n.2125] Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā. Mp glosses sahadhammena as "with a cause, with a reason, with a statement" (sahetukena kāraṇena vacanena).
16Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anāthapiṇḍika with a Dhamma talk. Then, when the householder Anāthapiṇḍika had been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.
17Then, not long after the householder Anāthapiṇḍika had left, the Blessed One addressed the bhikkhus: "Bhikkhus, if any bhikkhu, even one ordained for a hundred years in this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them just as the householder Anāthapiṇḍika has done."
1Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. 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.
2Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti. 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.
3Atha 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?
"Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī"ti.
4"Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; vadehi, gahapati, kiṁdiṭṭhikā bhikkhū"ti?
"Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī"ti.
5"Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; vadehi, gahapati, kiṁdiṭṭhikosi tuvan"ti?
"Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan"ti.
6Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: "sassato loko, idameva saccaṁ moghamaññanti – evaṁdiṭṭhiko ahaṁ, gahapatī"ti.
7Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: "asassato loko, idameva saccaṁ moghamaññanti – evaṁdiṭṭhiko ahaṁ, gahapatī"ti.
8Aññataropi 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.
9Evaṁ 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.
10Yopāyaṁ, 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.
11Yopāyaṁ, 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.
12Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: "byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṁdiṭṭhikosi tuvan"ti?
"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.
13"Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato"ti.
14"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.
15Evaṁ 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.
"Sādhu sādhu, gahapati. Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā"ti.
16Atha 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.
17Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: "yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā"ti.
Tatiyaṁ.