3.
The Discourse on What View
93.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
Then the householder Anāthapiṇḍika went out from Sāvatthī during the day to see the Blessed One.
Then the householder Anāthapiṇḍika had this thought:
"It is not the right time yet to see the Blessed One.
The Blessed One is in seclusion.
It is also not the right time to see the monks who cultivate the mind.
The monks who cultivate the mind are in seclusion.
What if I were to approach the park of the heterodox wandering ascetics?"
Then the householder Anāthapiṇḍika approached the park of the heterodox wandering ascetics. Now at that time the heterodox wandering ascetics, having come together and assembled, were noisy, with loud noise and great noise, sitting engaged in various kinds of pointless talk. Those heterodox wandering ascetics saw the householder Anāthapiṇḍika coming from afar. Having seen him, they made an agreement among themselves: "Let the venerable ones be quiet, let the venerable ones not make a sound. This householder Anāthapiṇḍika is coming to the park, a disciple of the ascetic Gotama. As far as the lay disciples of the ascetic Gotama who are clad in white dwell at Sāvatthī, this householder Anāthapiṇḍika is one of them. These venerable ones desire quietness, are disciplined in quietness, and speak in praise of quietness. Perhaps, having noticed that the assembly is quiet, he might think it fit to approach."
Then those heterodox wandering ascetics became silent. Then the householder Anāthapiṇḍika approached those heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side. To the householder Anāthapiṇḍika seated to one side, those heterodox wandering ascetics said this: "Tell us, householder, what view does the ascetic Gotama hold?" "I do not know, venerable sirs, the entire view of the Blessed One."
"So then, householder, you do not know the entire view of the ascetic Gotama; tell us, householder, what view do the monks hold?" "I do not know, venerable sirs, the entire view of the monks either."
"So then, householder, you do not know the entire view of the ascetic Gotama, nor do you know the entire view of the monks; tell us, householder, what view do you hold?" "It is not difficult, venerable sirs, for us to declare what view we hold. Come now, let the venerable ones first declare their own views, and afterwards it will not be difficult for us to declare what view we hold."
When this was said, a certain wandering ascetic said this to the householder Anāthapiṇḍika - "The world is eternal, only this is the truth, anything else is vain - I hold this view, householder."
Another wandering ascetic also said this to the householder Anāthapiṇḍika - "The world is non-eternal, only this is the truth, anything else is vain - I hold this view, householder."
Another wandering ascetic also said this to the householder Anāthapiṇḍika - "The world is finite... etc. the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Truth-finder exists after death... the Truth-finder does not exist after death... the Truth-finder both exists and does not exist after death... the Truth-finder neither exists nor does not exist after death, only this is the truth, anything else is vain - I hold this view, householder."
When this was said, the householder Anāthapiṇḍika said this to those wandering ascetics - "That venerable one, venerable sir, who says thus - 'The world is eternal, only this is the truth, anything else is vain - I hold this view, householder' - this view of this venerable one has arisen either because of his own unwise attention or because of the condition of another's utterance. But that view has come to be, is conditioned, fashioned by volition, dependently arisen. But whatever has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. What is suffering, to that very thing this venerable one clings, to that very thing this venerable one has consented.
"That venerable one, venerable sir, who says thus - 'The world is non-eternal, only this is the truth, anything else is vain - I hold this view, householder' - this view of this venerable one too has arisen either because of his own unwise attention or because of the condition of another's utterance. But that view has come to be, is conditioned, fashioned by volition, dependently arisen. But whatever has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. What is suffering, to that very thing this venerable one clings, to that very thing this venerable one has consented.
"That venerable one, venerable sir, who says thus - 'The world is finite... etc. the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Truth-finder exists after death... the Truth-finder does not exist after death... the Truth-finder both exists and does not exist after death... the Truth-finder neither exists nor does not exist after death, only this is the truth, anything else is vain - I hold this view, householder' - this view of this venerable one too has arisen either because of his own unwise attention or because of the condition of another's utterance. But that view has come to be, is conditioned, fashioned by volition, dependently arisen. But whatever has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. What is suffering, to that this venerable one clings, to that this venerable one has consented."
When this was said, those wandering ascetics said this to the householder Anāthapiṇḍika - "Our own views have been declared indeed, householder, by all of us each according to his own. Tell us, householder, what view do you hold?" "Whatever, venerable sir, has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. 'What is suffering, that is not mine, this I am not, this is not my self' - I hold this view, venerable sir."
"Whatever, householder, has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. What is suffering, to that you, householder, cling, to that you, householder, have consented."
"Whatever, venerable sir, has come to be, is conditioned, fashioned by volition, dependently arisen, that is impermanent. What is impermanent, that is suffering. 'What is suffering, that is not mine, this I am not, this is not my self' - thus this is well seen as it really is with right wisdom. And I understand as it really is the further escape from it."
When this was said, those wandering ascetics sat silent, downcast, with drooping shoulders, with faces cast down, pondering, bewildered. Then the householder Anāthapiṇḍika, having understood that those wandering ascetics had become silent, downcast, with drooping shoulders, with faces cast down, pondering, bewildered, having risen from his seat, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika reported to the Blessed One all the friendly conversation he had with those heterodox wandering ascetics. "Good, good, householder! Thus indeed, householder, those foolish men should from time to time be thoroughly refuted with reason."
Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anāthapiṇḍika with a talk on the Teaching. Then the householder Anāthapiṇḍika, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
Then the Blessed One, soon after the householder Anāthapiṇḍika had departed, addressed the monks - "Even a monk, monks, who has been fully ordained for a hundred rains retreats in this Teaching and discipline, should restrain heterodox wandering ascetics, having well restrained them with reason, just as they were restrained by the householder Anāthapiṇḍika." The third.