1Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta's Wood, at Anāthapiṇḍika's monastery. Then at that time many and various sectarians, ascetics, brāhmaṇas, and wanderers were living at Sāvatthī, having various views, various likings, various tendencies, subject to dependence on various views, such as

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2There were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are eternal — this alone is the truth, all else is foolish."

3But there were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are not eternal — this alone is the truth, all else is foolish."

4There were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are eternal and not eternal — this alone is the truth, all else is foolish."

5But there were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are neither eternal nor not eternal — this alone is the truth, all else is foolish."

6There were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are made by oneself — this alone is the truth, all else is foolish."

7But there were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are made by another — this alone is the truth, all else is foolish."

8There were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are made by oneself and by another — this alone is the truth, all else is foolish."

9But there were some ascetics and brāhmaṇas who were of this argument, this view: "The self and the world are neither made by oneself nor by another, but have arisen fortuitously — this alone is the truth, all else is foolish."

10There were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are eternal — this alone is the truth, all else is foolish."

11But there were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are not eternal — this alone is the truth, all else is foolish."

12There were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are eternal and not eternal — this alone is the truth, all else is foolish."

13But there were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are neither eternal nor not eternal — this alone is the truth, all else is foolish."

14There were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are made by oneself — this alone is the truth, all else is foolish."

15But there were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are made by another — this alone is the truth, all else is foolish."

16There were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are made by oneself and by another — this alone is the truth, all else is foolish."

17But there were some ascetics and brāhmaṇas who were of this argument, this view: "Pleasure and pain, the self and the world are neither made by oneself nor by another, but have arisen fortuitously — this alone is the truth, all else is foolish."

18They lived contending, quarelling, disputing, attacking each other with sharp tongues, saying: "Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma."

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19Then many monks, having dressed in the morning time, after picking up their bowls and robes, entered Sāvatthī for alms. And after walking for alms in Sāvatthī, while returning from the alms-round after the meal, they went to the Gracious One, and after going and worshipping the Gracious One, they sat down on one side.

20While sat on one side those monks said this to the Gracious One: "Here, reverend Sir, many and various sectarians, ascetics, brāhmaṇas, and wanderers are living at Sāvatthī, having various views, various likings, various tendencies, subject to dependence on various views, such as:

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21There are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are eternal — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are not eternal — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are eternal and not eternal — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are neither eternal nor not eternal — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are made by oneself — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are made by another — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are made by oneself and by another — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘The self and the world are neither made by oneself nor by another, but have arisen fortuitously — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are eternal — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are not eternal — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are eternal and not eternal — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are neither eternal nor not eternal — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are made by oneself — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are made by another — this alone is the truth, all else is foolish.’

There are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are made by oneself and by another — this alone is the truth, all else is foolish.’

But there are some ascetics and brāhmaṇas who are of this argument, this view: ‘Pleasure and pain, the self and the world are neither made by oneself nor by another, but have arisen fortuitously — this alone is the truth, all else is foolish.’

They live contending, quarelling, disputing, attacking each other with sharp tongues, saying: ‘Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.’

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22"Wanderers from other sects, monks, are blind, without vision, they do not know what is good, they do not know what is not good, they do not know what is Dhamma, they do not know what is not Dhamma. They, not knowing what is good, not knowing what is not good, not knowing what is Dhamma, not knowing what is not Dhamma, live contending, quarelling, disputing, attacking each other with sharp tongues, saying: ‘Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.’

23Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

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1Evaṁ me sutaṁ — ​   ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

2Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sassato attā ca loko ca, idameva saccaṁ moghamaññan"ti.

3Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "asassato attā ca loko ca, idameva saccaṁ moghamaññan"ti.

4Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan"ti.

5Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan"ti.

6Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan"ti.

7Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan"ti.

8Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan"ti.

9Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan"ti.

10Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

11Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

12Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

13Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

14Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

15Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

16Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

17Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  "asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan"ti.

18Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:  "ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo"ti.

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19Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: 

20"Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

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21Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:  ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti … pe … te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:  ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’"ti.

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22"Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti. Te atthaṁ ajānantā anatthaṁ ajānantā, dhammaṁ ajānantā adhammaṁ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:  ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’"ti.

23Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: 

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Pañcamaṁ.