At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṁ dassanāya. Then it occurred to him, Atha kho anāthapiṇḍikassa gahapatissa etadahosi: “It’s the wrong time to see the Buddha, “akālo kho tāva bhagavantaṁ dassanāya. as he’s in retreat. Paṭisallīno bhagavā. And it’s the wrong time to see the esteemed mendicants, Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. as they’re in retreat. Paṭisallīnā manobhāvanīyā bhikkhū. Why don’t I visit the monastery of the wanderers of other religions?” Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.

Then he went to the monastery of the wanderers of other religions. Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Now at that time, the wanderers of other religions had come together, making an uproar, a colossal racket as they sat and talked about all kinds of low topics. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti.

They saw Anāthapiṇḍika coming off in the distance, Addasaṁsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. and stopped each other, saying, Disvāna aññamaññaṁ saṇṭhāpesuṁ: “Be quiet, good fellows, don’t make a sound. “appasaddā bhonto hontu, mā bhonto saddamakattha. The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery. Ayaṁ anāthapiṇḍiko gahapati ārāmaṁ āgacchati samaṇassa gotamassa sāvako. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro anāthapiṇḍiko gahapati. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

Then those wanderers of other religions fell silent. Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ: “Tell us, householder, what is the view of the ascetic Gotama?” “vadehi, gahapati, kiṁdiṭṭhiko samaṇo gotamo”ti?

“Sirs, I don’t know all his views.” “Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī”ti.

“Well then, since it seems you don’t know all the views of the ascetic Gotama, “Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; tell us, what are the views of the mendicants?” vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti?

“Sirs, I don’t know all the mendicants’ views.” “Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti.

“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants, “Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; tell us, householder, what is your view?” vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

“Sirs, it’s not hard for me to explain what my views are. “Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.” Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti.

When he said this, one of the wanderers said to him, Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “The cosmos is eternal. This is the only truth, anything else is futile. “sassato loko, idameva saccaṁ moghamaññanti—That’s my view, householder.” evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

Another wanderer said, Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “The cosmos is not eternal. This is the only truth, anything else is futile. “asassato loko, idameva saccaṁ moghamaññanti—That’s my view, householder.” evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

Another wanderer said, Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “The cosmos is finite …” … “antavā loko …pe… “The cosmos is infinite …” … anantavā loko … “The soul and the body are one and the same …” … taṁ jīvaṁ taṁ sarīraṁ … “The soul is one thing, the body another …” … aññaṁ jīvaṁ aññaṁ sarīraṁ … “A realized one still exists after death …” … hoti tathāgato paraṁ maraṇā … “A realized one no longer exists after death …” … na hoti tathāgato paraṁ maraṇā … “A realized one both still exists and no longer exists after death …” … hoti ca na ca hoti tathāgato paraṁ maraṇā … “A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile. neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—That’s my view, householder.” evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

When this was said, Anāthapiṇḍika said this, Evaṁ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca: “Sirs, regarding the venerable who said this: “yvāyaṁ, bhante, āyasmā evamāha: ‘The cosmos is eternal. This is the only truth, anything else is futile. ‘sassato loko, idameva saccaṁ moghamaññanti—That’s my view, householder.’ evaṁdiṭṭhiko ahaṁ, gahapatī’ti, This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. But that view is created, conditioned, chosen, dependently originated. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Whatever is created, conditioned, chosen, and dependently originated is impermanent. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. What he clings to and holds to is just suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

Regarding the venerable who said this: Yopāyaṁ, bhante, āyasmā evamāha: ‘The cosmos is not eternal. This is the only truth, anything else is futile. ‘asassato loko, idameva saccaṁ moghamaññanti—That’s my view, householder.’ evaṁdiṭṭhiko ahaṁ, gahapatī’ti, This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. But that view is created, conditioned, chosen, dependently originated. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Whatever is created, conditioned, chosen, and dependently originated is impermanent. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. What he clings to and holds to is just suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

Regarding the venerable who said this: Yopāyaṁ, bhante, āyasmā evamāha: ‘The cosmos is finite …’ … ‘antavā loko …pe… ‘The cosmos is infinite …’ … anantavā loko … ‘The soul and the body are one and the same …’ … taṁ jīvaṁ taṁ sarīraṁ … ‘The soul is one thing, the body another …’ … aññaṁ jīvaṁ aññaṁ sarīraṁ … ‘A realized one still exists after death …’ … hoti tathāgato paraṁ maraṇā … ‘A realized one no longer exists after death …’ … na hoti tathāgato paraṁ maraṇā … ‘A realized one both still exists and no longer exists after death …’ … hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile. neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—That’s my view, householder.’ evaṁdiṭṭhiko ahaṁ, gahapatī’ti, This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. But that view is created, conditioned, chosen, dependently originated. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Whatever is created, conditioned, chosen, and dependently originated is impermanent. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. What he clings to and holds to is just suffering.” Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.

When he said this the wanderers said to him, Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: “Householder, we’ve each explained our own convictions. “byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Tell us, householder, what is your view?” Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

“Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. And what’s suffering is not mine, I am not this, this is not my self. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti—That’s my view, sirs.” evaṁdiṭṭhiko ahaṁ, bhante”ti.

“Householder, whatever is created, conditioned, chosen, and dependently originated is impermanent. “Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. What you cling to and hold to is just suffering.” Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti.

“Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. And what’s impermanent is suffering. Yadaniccaṁ taṁ dukkhaṁ. And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. And I truly understand the escape beyond that.” Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. 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.

“Good, good, householder! “Sādhu sādhu, gahapati. That’s how you should legitimately and completely refute those futile men from time to time.” Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti.

Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants: Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.” “yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.

Tatiyaṁ.