AN10.95 — Uttiyasutta

Then the wanderer Uttiya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging greetings and cordial talk, he sat down to one side. Sitting to one side, the wanderer Uttiya said to the Blessed One:

Master Gotama, is the world eternal? Is only this true, and everything else false?

This has not been declared by me, Uttiya: The world is eternal. Only this is true, and everything else is false.

Then, Master Gotama, is the world not eternal? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The world is not eternal. Only this is true, and everything else is false.

Then, Master Gotama, is the world finite? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The world is finite. Only this is true, and everything else is false.

Then, Master Gotama, is the world infinite? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The world is infinite. Only this is true, and everything else is false.

Then, Master Gotama, is the soul the same as the body? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The soul is the same as the body. Only this is true, and everything else is false.

Then, Master Gotama, is the soul one thing and the body another? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The soul is one thing and the body another. Only this is true, and everything else is false.

Then, Master Gotama, does the Tathāgata exist after death? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The Tathāgata exists after death. Only this is true, and everything else is false.

Then, Master Gotama, does the Tathāgata not exist after death? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The Tathāgata does not exist after death. Only this is true, and everything else is false.

Then, Master Gotama, does the Tathāgata both exist and not exist after death? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The Tathāgata both exists and does not exist after death. Only this is true, and everything else is false.

Then, Master Gotama, does the Tathāgata neither exist nor not exist after death? Is only this true, and everything else false?

This too has not been declared by me, Uttiya: The Tathāgata neither exists nor does not exist after death. Only this is true, and everything else is false.

Master Gotama, when asked, Is the world eternal? Is only this true, and everything else false? you say, This has not been declared by me, Uttiya: The world is eternal. Only this is true, and everything else is false. When asked, Is the world not eternal? Is only this true, and everything else false? you say, This too has not been declared by me, Uttiya: The world is not eternal. Only this is true, and everything else is false.

When asked, Is the world finite? Is only this true, and everything else false? you say, This too has not been declared by me, Uttiya: The world is finite. Only this is true, and everything else is false.

When asked, Is the world infinite? Is only this true, and everything else is false? you say, This too has not been declared by me, Uttiya: The world is infinite. Only this is true, and everything else is false.

When asked, Is the soul the same as the body? Is only this true, and everything else false? you say, This too has not been declared by me, Uttiya: The soul is the same as the body. Only this is true, and everything else is false.

When asked, Is the soul one thing and the body another? Is only this true, and everything else is false? you say, This too has not been declared by me, Uttiya: The soul is one thing and the body another. Only this is true, and everything else is false.

When asked, Does the Tathāgata exist after death? Is only this true, and everything else false? you say, This too has not been declared by me, Uttiya: The Tathāgata exists after death. Only this is true, and everything else is false.

When asked, Does the Tathāgata not exist after death? Is only this true, and everything else is false? you say, This too has not been declared by me, Uttiya: The Tathāgata does not exist after death. Only this is true, and everything else is false.

When asked, Does the Tathāgata both exist and not exist after death? Is only this true, and everything else is false? you say, This too has not been declared by me, Uttiya: The Tathāgata both exists and does not exist after death. Only this is true, and everything else is false.

When asked, Does the Tathāgata neither exist nor not exist after death? Is only this true, and everything else is false? you say, This too has not been declared by me, Uttiya: The Tathāgata neither exists nor does not exist after death. Only this is true, and everything else is false.

Then what, Master Gotama, has been declared by you?

I teach the Dhamma, Uttiya, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the true way, for the realization of Nibbāna.

But, Master Gotama, does the whole world gain release by this Dhamma, or half of it, or a third?

The Blessed One remained silent.

Then it occurred to the Venerable Ānanda: The wanderer Uttiya might acquire a wrong view: The recluse Gotama, when asked a question, evades it and does not answer. Perhaps he does not know or understand. This would be for his harm and suffering for a long time.

Then the Venerable Ānanda said to the wanderer Uttiya: Friend Uttiya, I will give you a simile. Some wise people understand the meaning of what is said by means of a simile.

Suppose, friend Uttiya, there was a frontier city with strong walls and a single gate. It had a wise, experienced, and intelligent gatekeeper to keep out those he did not know and to let in those he did. As he walked along the path around the city, he would not see a crack or an opening in the walls, even as small as a cat might slip through. But he would not have the knowing: So many creatures enter or leave this city. However, he would know this: Whatever large creatures enter or leave this city, all of them do so through this gate.

In the same way, friend Uttiya, the Tathāgata does not have the concern: Does the whole world gain release by this Dhamma, or half of it, or a third? But he does know this: Whoever has gained release from the world, is gaining release, or will gain release, all of them have done so by abandoning the five hindrances, the mental impurities that weaken wisdom, and by firmly establishing their minds in the four foundations of mindfulness, and by developing the seven factors of enlightenment as they really are. This is how they have gained release from the world, are gaining release, or will gain release.

Friend Uttiya, you asked the Blessed One a question, and he answered it in another way. That is why the Blessed One did not answer your question.

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