Ud 6.4

Paṭhamanānātitthiyasutta

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

Followers of Various Other Religions (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato loko, idameva saccaṁ moghamaññan”ti.

There were some ascetics and brahmins who had this doctrine and view: “The cosmos is eternal. This is the only truth, anything else is futile.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato loko, idameva saccaṁ moghamaññan”ti.

Others held views such as the following, each regarding their own view as true and others as silly. “The cosmos is not eternal.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “antavā loko, idameva saccaṁ moghamaññan”ti.

“The cosmos is finite.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “anantavā loko, idameva saccaṁ moghamaññan”ti.

“The cosmos is infinite.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.

“The soul and the body are one and the same.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan”ti.

“The soul is one thing, the body another.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.

“A realized one still exists after death.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.

“A realized one no longer exists after death.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.

“A realized one both still exists and no longer exists after death.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti.

“A realized one neither still exists nor no longer exists after death.”

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

They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”

Atha 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: “Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā— Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato loko, idameva saccaṁ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening. The Buddha said:

“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.

“The wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words.

Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi. Atha kho, bhikkhave, so rājā aññataraṁ purisaṁ āmantesi: ‘ehi tvaṁ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṁ sannipātehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti. ‘Tena hi, bhaṇe, jaccandhānaṁ hatthiṁ dassehī’ti. ‘Evaṁ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṁ hatthiṁ dassesi—

Once upon a time, mendicants, right here in Sāvatthī there was a certain king. Then the king addressed a man, ‘Please, my man, gather all those blind from birth throughout Sāvatthī and bring them together in one place.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked, then said to him, ‘Your Majesty, the blind people throughout Sāvatthī have been gathered.’ ‘Well then, lad, show them an elephant.’ ‘Yes, Your Majesty,’ that man replied. He did as the king asked.

Ekaccānaṁ jaccandhānaṁ hatthissa sīsaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kaṇṇaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa dantaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa soṇḍaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa kāyaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa pādaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa satthiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa naṅguṭṭhaṁ dassesi: ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṁ jaccandhānaṁ hatthissa vāladhiṁ dassesi: ‘ediso, jaccandhā, hatthī’ti.

To some of the blind people he showed the elephant’s head, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s ear, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tusk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s trunk, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s flank, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s leg, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s thigh, saying, ‘Here is the elephant.’ To some of them he showed the elephant’s tail, saying, ‘Here is the elephant.’ To some of them he showed the tip of the elephant’s tail, saying, ‘Here is the elephant.’

Atha kho, bhikkhave, so puriso jaccandhānaṁ hatthiṁ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṁ rājānaṁ etadavoca: ‘diṭṭho kho tehi, deva, jaccandhehi hatthī; yassadāni kālaṁ maññasī’ti.

Then he approached the king and said, ‘Your Majesty, the blind people have been shown the elephant. Please go at your convenience.’

Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca: ‘diṭṭho vo, jaccandhā, hatthī’ti? ‘Evaṁ, deva, diṭṭho no hatthī’ti. ‘Vadetha, jaccandhā, kīdiso hatthī’ti?

Then the king went up to the blind people and said, ‘Have you seen the elephant?’ ‘Yes, Your Majesty, we have been shown the elephant.’ ‘Then tell us, what kind of thing is an elephant?’

Yehi, bhikkhave, jaccandhehi hatthissa sīsaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi kumbho’ti.

The blind people who had been shown the elephant’s head said, ‘Your Majesty, an elephant is like a pot.’

Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi suppo’ti.

Those who had been shown the ear said, ‘An elephant is like a winnowing fan.’

Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi khīlo’ti.

Those who had been shown the tusk said, ‘An elephant is like a ploughshare.’

Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.

Those who had been shown the trunk said, ‘An elephant is like a draft-pole.’

Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.

Those who had been shown the flank said, ‘An elephant is like a storehouse.’

Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.

Those who had been shown the leg said, ‘An elephant is like a pillar.’

Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.

Those who had been shown the thigh said, ‘An elephant is like a mortar.’

Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṁ diṭṭhaṁ ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi musalo’ti.

Those who had been shown the tail said, ‘An elephant is like a pestle.’

Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṁsu: ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.

Those who had been shown the tip of the tail said, ‘An elephant is like a broom.’

Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’ti aññamaññaṁ muṭṭhīhi saṁsumbhiṁsu. Tena ca pana, bhikkhave, so rājā attamano ahosi.

Saying, ‘Such is an elephant, not such! Such is not an elephant, such is!’ they punched each other with their fists. At that, the king was pleased.

Evamevaṁ kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te 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.

In the same way, mendicants, the wanderers of other religions are blind and sightless. They don’t understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth. That’s why they are fighting, quarreling, and disputing, continually wounding each other with barbed words. ‘Such is Truth, such is not! Such is not Truth, such is!’”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Imesu kira sajjanti, eke samaṇabrāhmaṇā; Viggayha naṁ vivadanti, janā ekaṅgadassino”ti.

“Some ascetics and brahmins, it seems, cling to these things. Arguing, they dispute, the folk who see just one part.”