[139] 5. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in the Jetavana, Anāthapiṇḍika's Park. Now on that occasion many ascetics, brahmins, and wanderers (paribbājaka) of various sects (titthiya) were residing at Sāvatthī — holding various views (diṭṭhi), of various persuasions (khanti), of various preferences, relying for support upon their various views.
There were some ascetics and brahmins who held such a doctrine, such a view:
1. "The self (attā) and the world are eternal (sassata); only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
2. "The self and the world are not eternal; only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
3. "The self and the world are both eternal and not eternal; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
4. "The self and the world are neither eternal nor not eternal; only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
5. "The self and the world are made by oneself (sayaṅkata); only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
6. "The self and the world are made by another (paraṅkata); only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
7. "The self and the world are both made by oneself and made by another; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
8. "The self and the world are neither made by oneself nor made by another, but have arisen fortuitously (adhiccasamuppanna); only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
9. "Pleasure and pain (sukhadukkha), and the self and the world, are eternal; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
10. "Pleasure and pain, and the self and the world, are not eternal; only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
11. "Pleasure and pain, and the self and the world, are both eternal and not eternal; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
12. "Pleasure and pain, and the self and the world, are neither eternal nor not eternal; only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
13. "Pleasure and pain, and the self and the world, are made by oneself; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
14. "Pleasure and pain, and the self and the world, are made by another; only this is true, anything else is vain."
There were some ascetics and brahmins who held such a doctrine, such a view:
15. "Pleasure and pain, and the self and the world, are both made by oneself and made by another; only this is true, anything else is vain."
But there were some ascetics and brahmins who held such a doctrine, such a view:
16. "Pleasure and pain, and the self and the world, are neither made by oneself nor made by another, but have arisen fortuitously; only this is true, anything else is vain."
Quarrelsome, contentious, and fallen into dispute, they lived wounding one another with verbal daggers: "The Dhamma is like this, the Dhamma is not like this; the Dhamma is not like this, the Dhamma is like this."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.