Buddhist quote reference

[tellyontellyon]

Hi, I came across a quote, something like:
"That which you concieve is always other than the truth... "
Or something like that! Does anybody know the exact quote and scriptural reference?

Thank you in advance.
Cheers, thanks, ta.

Google not much help...

[Dhammanando]

1. Yena yena hi maññanti tato taṃ hoti aññathā.

“For in whatever way they conceive, the fact is ever other than that.”

Sappurisa Sutta
Loka Sutta
Salla Sutta
Dvayatānupassanā Sutta

2. Yañhi bhikkhave maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.

“For, bhikkhus, whatever one conceives, whatever one conceives in, whatever one conceives from, whatever one conceives as ‘mine’—that is otherwise.”

Samugghātasappāya Sutta
Ejā Sutta

[JohnK]

...

This place rocks!

[chownah]

Hi, I came across a quote, something like:
"That which you concieve is always other than the truth... "
Or something like that! Does anybody know the exact quote and scriptural reference?

Thank you in advance.
Cheers, thanks, ta.

Google not much help...

Just a note here. The Loka sutta reference which dhammanando brought I think has a different meaning from "That which you concieve is always other than the truth". I think that the loka sutta is talking about how nothing is permanent so what you conceive of now will change and not be how you conceive of it now.
Here is the verse:
https://suttacentral.net/en/ud3.10

This world, overcome by contact, is tormented,
It speaks of a disease as the self,
For with whatever it conceives
Hereafter it becomes otherwise.

chownah
Edit: I just checked out the Salla sutta and I think it says the same:
https://suttacentral.net/en/snp3.8

Whatever you think it is,
It becomes something else.
Such is separation,
See the way of the world.

You might want to check out the others yourself.
chownah

[Dhammanando]

The difference is that some translators render hoti as 'is' and others as 'becomes'.

[JohnK]

The difference is that some translators render hoti as 'is' and others as 'becomes'.

Quite coincidentally, I am in the middle of Thanissaro's Udana, and just a moment ago read 3:10 "Surveying the World."
His translation uses "becomes."

This world is burning.
Afflicted by contact,
it calls disease a 'self.'
By whatever means it construes [anything],
it becomes otherwise than that.

Here he notes "In other words, regardless of whatever one bases one's construal of an experience on, by the time the construal is complete, the base has already changed."
Why not quote the rest? It's beautiful:

Becoming otherwise,
the world is
attached to becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.

Whatever contemplatives or brahmans say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.

And whatever contemplatives or brahmans say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.

For this stress comes into play
in dependence on every acquisition.[2]
With the ending of every clinging/sustenance,
there's no stress coming into play.
Look at this world:
Beings, afflicted with thick ignorance,
are unreleased
from passion for what has come to be.
All levels of becoming,
anywhere,
in any way,
are inconstant, stressful, subject to change.
Seeing this — as it's come to be —
with right discernment,
one abandons craving for becoming,
and doesn't delight in non-becoming.[3]
From the total ending of craving
comes fading & cessation without remainder:
unbinding.
For the monk unbound
through lack of clinging/sustenance,
there's no further becoming.
He has conquered Māra,
won the battle,
having gone beyond becomings
: Such.

Also his note 3:

This passage indicates the way out of the dilemma posed above, that one cannot gain release either through becoming or non-becoming. Rather than focus on whether one wants to take "what has come to be" in the direction of becoming or non-becoming, one develops dispassion for "what has come to be" as it occurs, and this provides the way out. On this point, see The Paradox of Becoming, chapters 2 and 6.

[tellyontellyon]

Thank you, brilliant.