an10.93:6 When he said this, one of the wanderers said to him, “The cosmos is eternal. This is the only truth, anything else is futile. That’s my view, householder.”

an10.93:7 Another wanderer said, “The cosmos is not eternal. This is the only truth, anything else is futile. That’s my view, householder.”

an10.93:8 Another wanderer said, “The cosmos is finite …” … “The cosmos is infinite …” … “The soul and the body are one and the same …” … “The soul is one thing, the body another …” … “A realized one still exists after death …” … “A realized one no longer exists after death …” … “A realized one both still exists and no longer exists after death …” … “A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile. That’s my view, householder.”

an10.93:9 When this was said, Anāthapiṇḍika said this, “Sirs, regarding the venerable who said this: ‘The cosmos is eternal. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

an10.93:10 Regarding the venerable who said this: ‘The cosmos is not eternal. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

an10.93:11 Regarding the venerable who said this: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.”

an10.93:12 When he said this the wanderers said to him, “Householder, we’ve each explained our own convictions. Tell us, householder, what is your view?” “Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And what’s suffering is not mine, I am not this, this is not my self. That’s my view, sirs.”

an10.93:13 “Householder, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What you cling to and hold to is just suffering.”

an10.93:14 “Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. 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. And I truly understand the escape beyond that.”

an10.93:15 When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Anāthapiṇḍika rose from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. “Good, good, householder! That’s how you should legitimately and completely refute those futile men from time to time.”

an10.93:16 Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

an10.93:17 Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants: “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.”

10. With Upāli

With Vajjiyamāhita

an10.94:1 At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I visit the monastery for the wanderers of other religions?”

an10.94:2 Then he went to the monastery for the wanderers of other religions. 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.

an10.94:3 They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying, “Be quiet, good fellows, don’t make a sound. The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

an10.94:4 Then those wanderers of other religions fell silent. Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: “Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those fervent mortifiers who live rough?” “No, sirs, the Buddha does not criticize all forms of mortification. Nor does he categorically condemn and denounce those fervent mortifiers who live rough. The Buddha criticizes where it is due, and praises where it is due. In doing so he is one who speaks after analyzing the question, and is not one-sided on this point.”

an10.94:5 When he said this, one of the wanderers said to him, “Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.” “On this point, also, I reasonably respond to the venerables. The Buddha has stated ‘This is skillful’ and ‘This is unskillful’. So when it comes to what is skillful and unskillful the Buddha makes a statement. He is not an exterminator who refrains from making statements.”

an10.94:6 When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Vajjiyamāhita rose from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

an10.94:7 “Good, good, householder! That’s how you should legitimately and completely refute those futile men from time to time. Householder, I don’t say that all mortifications should be undergone. But I don’t say that no mortifications should be undergone. I don’t say that all observances should be undertaken. But I don’t say that no observances should be undertaken. I don’t say that all efforts should be tried. But I don’t say that no efforts should be tried. I don’t say that everything should be given up. But I don’t say that nothing should be given up. I don’t say that you should be liberated with all kinds of freedom. But I don’t say that you should not be liberated with any kind of freedom.

an10.94:8 When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications. When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications.

an10.94:9 When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances. When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances.

an10.94:10 When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts. When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts.

an10.94:11 When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things. When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things.

an10.94:12 When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom. When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.”

an10.94:13 After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

an10.94:14 Then, not long after Vajjiyamāhita had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Vajjiyamāhita did.”

10. With Upāli

With Uttiya

an10.95:1 Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, is this right: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “This has not been declared by me, Uttiya.”

an10.95:2 “Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” “This has not been declared by me, Uttiya.”

an10.95:3 “Then is this right: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “This has not been declared by me, Uttiya.”

an10.95:4 “When asked about all these points, worthy Gotama says that they have not been declared by him.

an10.95:6 So what then has been declared by Worthy Gotama?”

an10.95:7 “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.”

an10.95:8 “But when the worthy Gotama teaches in this way, is the whole world saved, or half, or a third?” But when he said this, the Buddha kept silent.

an10.95:9 Then Venerable Ānanda thought, “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.”

an10.95:10 Then Ānanda said to the wanderer Uttiya, “Well then, Reverend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.

an10.95:11 In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re saved from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.”

10. With Upāli

With Kokanada

an10.96:1 At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.

an10.96:2 He saw Ānanda coming off in the distance and said to him, “Who’s here, reverend?” “I’m a mendicant, reverend.”

an10.96:3 “Of which mendicants?” “Of the ascetics who follow the Sakyan.”

an10.96:4 “I’d like to ask the venerable about a certain point, if you’d take the time to answer.” “Ask, reverend. When I’ve heard it I’ll know.”

an10.96:5 “Is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?” “That’s not my view, reverend.”

an10.96:6 “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?” “That’s not my view, reverend.”

an10.96:7 “Then is this your view: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?” “That’s not my view, reverend.”

an10.96:8 “Then, sir, do you neither know nor see?” “That’s not so, reverend. I do know and see.”

an10.96:9 “When asked about all these points, you say that’s not your view.

an10.96:12 Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend. I do know and see.’ How then should we see the meaning of this statement?”

an10.96:13 “‘The cosmos is eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is not eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile:’ that’s a misconception.

an10.96:14 I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.”

an10.96:15 “What is the venerable’s name? And how are you known among your spiritual companions?” “Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.” “Goodness! I had no idea I was consulting such a great tutor as Venerable Ānanda! If I had known who you were, I wouldn’t have said so much. May Venerable Ānanda please forgive me.”

10. With Upāli

Worthy of Offerings Made for God's Sake

an10.97:1 “Mendicants, a mendicant with ten qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.

an10.97:2 What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

an10.97:3 They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

an10.97:4 They have good friends, companions, and associates.

an10.97:5 They have right view, possessing right perspective.

an10.97:6 They wield the many kinds of extraordinary power, by God's leave: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the highest realm.

an10.97:7 With hearing that is purified and superhuman, they hear both kinds of sounds, human and angelic, whether near or far.

an10.97:8 They understand the minds of other beings and individuals, having encompassed them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

an10.97:9 They recall the histories of many earlier peoples, with features and details: their names, their clans, their appearance, their food, how they felt pleasure and pain, and how their lives ended.

an10.97:10 With sight that is purified and superhuman, they see sentient beings passing away and being resurrected—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings fare according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were sent to a place of loss, a bad place, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they entered a good place, the Garden.’ And so, with sight that is purified and superhuman, they see sentient beings passing away and being resurrected—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings fare according to their deeds.

an10.97:11 They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

an10.97:12 A mendicant with these ten qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

10. With Upāli

A Senior Mendicant

an10.98:1 “Mendicants, a senior mendicant with ten qualities lives comfortably in whatever region they live. What ten? They are long standing and have long gone forth. They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and penetrating them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They’re skilled in the instigation and settlement of disciplinary issues. They love the teachings and are a delight to converse with, being full of joy in the teaching and training. They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. A senior mendicant with these ten qualities lives comfortably in whatever region they live.”

10. With Upāli

With Upāli

an10.99:1 Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”

an10.99:2 “Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

an10.99:3 Suppose there was a large lake, and along comes a bull elephant that’s three or three and a half meters tall. He’d think, ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ And that’s just what he does. Why is that? Because his large incarnation finds a footing in the depths.

an10.99:4 Then along comes a rabbit or a cat. They’d think, ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little incarnation finds no footing in the depths. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

an10.99:5 Suppose there was a little baby boy playing in his own urine and feces. What do you think, Upāli? Isn’t that a totally foolish game?” “Yes, sir.”

an10.99:6 “After some time that boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli? Aren’t such games better than what he did before?” “Yes, sir.”

an10.99:7 “After some time that boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. What do you think, Upāli? Aren’t such games better than what he did before?” “Yes, sir.”

an10.99:8 “Now in this regard, Upāli, a Realized One arises in the world, perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed. He has realized with his own insight this world—with its angels and rebels, this population with its ascetics and brahmins, angels and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

an10.99:9 A householder hears that teaching, or a householder’s child, or someone born in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

an10.99:10 After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

an10.99:11 Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

an10.99:12 They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

an10.99:13 They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.

an10.99:14 They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

an10.99:15 They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

an10.99:16 They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

an10.99:17 They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

an10.99:18 They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.