[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 in the middle of the day to see the Blessed One. Then it occurred to the householder Anāthapiṇḍika: "It is not yet the proper time to see the Blessed One; the Blessed One is in seclusion. Nor is it the proper time to see the bhikkhus worthy of esteem; the bhikkhus worthy of esteem are in seclusion. Suppose I were to approach the park of the wanderers of other sects." Then the householder Anāthapiṇḍika approached the park of the wanderers of other sects. Now on that occasion the wanderers of other sects had gathered and assembled, and were sitting making an uproar, noisy and clamorous, engaged in various kinds of pointless talk (tiracchānakathā). The wanderers of other sects saw the householder Anāthapiṇḍika coming in the distance, and seeing him, they settled one another down, saying: "Sirs, be quiet; sirs, make no noise. Here comes the householder Anāthapiṇḍika, a disciple of the ascetic Gotama — one of those white-clothed lay disciples of the ascetic Gotama who reside in Sāvatthī. Now those venerable ones are fond of quiet, disciplined in quiet, speakers in praise of quiet. Perhaps, finding the assembly quiet, he may think it worth approaching." Then those wanderers fell silent. Then the householder Anāthapiṇḍika approached those wanderers; having approached, he exchanged greetings with those wanderers of other sects, and when the courteous talk of friendly greeting was concluded, he sat down to one side. When the householder Anāthapiṇḍika was seated to one side, those wanderers of other sects said this to him: "Tell us, householder, what view does the ascetic Gotama hold?"
"Venerable sirs, I do not know 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 bhikkhus hold?"
"Venerable sirs, I do not know the entire view of the bhikkhus either."
"So then, householder, you do not know the entire view of the ascetic Gotama, nor do you know the entire view of the bhikkhus. Tell us, householder, what view do you yourself hold?"
"Venerable sirs, it would not be difficult for me to declare what view I hold. But come now, let the venerable ones first declare each his own view; afterwards it will not be difficult for me to declare what view I hold."
When this was said, a certain wanderer said this to the householder Anāthapiṇḍika: "'The world is eternal: this alone is true, anything else is futile' — such is the view I hold, householder." Another wanderer said this to the householder Anāthapiṇḍika: "'The world is not eternal: this alone is true, anything else is futile' — such is the view I hold, householder." Another wanderer said this to the householder Anāthapiṇḍika: "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 futile' — such is the view I hold, householder."
When this was said, the householder Anāthapiṇḍika said this to those wanderers: "Venerable sirs, as to the venerable one who spoke thus: 'The world is eternal: this alone is true, anything else is futile — such is the view I hold, householder' — this view of that venerable one has arisen either from his own careless attention (ayoniso manasikāra) or conditioned by the utterance of another. Now this view has come into being, is conditioned, a product of volition, dependently arisen (paṭiccasamuppanna). And whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering (dukkha). Whatever is suffering — it is just that to which that venerable one adheres, just that which that venerable one has embraced. And as to the venerable one who spoke thus: 'The world is not eternal: this alone is true, anything else is futile — such is the view I hold, householder' — this view of that venerable one too has arisen either from his own careless attention or conditioned by the utterance of another. Now this view has come into being, is conditioned, a product of volition, dependently arisen. And whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering. Whatever is suffering — it is just that to which that venerable one adheres, just that which that venerable one has embraced. And as to the venerable one who spoke 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 futile — such is the view I hold, householder' — this view of that venerable one too has arisen either from his own careless attention or conditioned by the utterance of another. Now this view has come into being, is conditioned, a product of volition, dependently arisen. And whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering. Whatever is suffering — it is just that to which that venerable one adheres, just that which that venerable one has embraced."
When this was said, those wanderers said this to the householder Anāthapiṇḍika: "Householder, all of us have declared each his own view. Tell us, householder, what view do you yourself hold?"
"Venerable sirs, whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering. Whatever is suffering, of that [I hold]: 'This is not mine, this I am not, this is not my self.' Such, venerable sirs, is the view I hold."
"Householder, whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering. Whatever is suffering — it is just that to which you, householder, adhere, just that which you, householder, have embraced."
"Venerable sirs, whatever has come into being, is conditioned, a product of volition, dependently arisen — that is impermanent. Whatever is impermanent is suffering. Whatever is suffering, that I have clearly seen with right wisdom as it really is (yathābhūta) thus: 'This is not mine, this I am not, this is not my self'; and I understand as it really is the escape beyond it."
When this was said, those wanderers sat silent, dismayed, with shoulders drooping and heads down, glum, and without response. Then the householder Anāthapiṇḍika, having understood that those wanderers were silent, dismayed, with shoulders drooping and heads down, glum, and without response, rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika reported to the Blessed One the entire conversation he had had with those wanderers of other sects.
"Good, good, householder! It is in just this way, householder, that those hollow men should from time to time be thoroughly refuted in accordance with the Dhamma." Then the Blessed One instructed, roused, inspired, and gladdened the householder Anāthapiṇḍika with a talk on the Dhamma. Then the householder Anāthapiṇḍika, having been instructed, roused, inspired, and gladdened by the Blessed One with a talk on the Dhamma, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on his right, and departed. Then, not long after the householder Anāthapiṇḍika had departed, the Blessed One addressed the bhikkhus: "Bhikkhus, even a bhikkhu who has long been of unwavering nature in this Dhamma and Discipline would do well to refute the wanderers of other sects thoroughly in accordance with the Dhamma in just this way, just as they have been refuted by the householder Anāthapiṇḍika."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.