Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

SOURCE: "TEN SUTTAS FROM DIGHA NIKAYA"
BURMA PITAKA ASSOCIATION, 1984

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  Paribbajaka katha: about the (two) Wandering Ascetics   Cula Sila (Minor Morality)  
Majjhima Sila (Middle Morality) Maha Sila (Major Morality)  
Exposition on Wrong Views   Eighteen Wrong Views Relating to the Past  
  Four Kinds of Eternity View (Sassataditthi)   Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi)  
  Four views of the world being Finite or Infinite (Antananta Ditthi)   Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi)  
  Two Doctrines of Non-causality (Adhiccasamuppanna Vada)   Forty-four Views Relating to the Future (Aparantanuditthi)  
  Eight Kinds of Belief in the Non-existence of Sanna after Death - (Uddhamaghatanika Asanni Vada)   Eight Kinds of Belief in the Existence of neither Sanna nor Non-Sanna After Death (Uddhamaghatanika Nevasanni Nasanni Vada)  
  Seven Kinds of Belief in Annihilation (Uccheda Vada)   Five Kinds of Belief in (Mundane) Nibbana as Realizable in this Very Life (Ditthadhamma Nibbana Vada)  
  Agitation Conditioned by Wrong Views and Craving (Paritassita Vipphandita Vara)   Contact as Cause (Phassa Paccaya)  
  No Possibility of Feeling without Contact (Netam Thanam Vijjati Vara   Of the Round of Suffering Caused by Wrong Views (Ditthigatikadhitthana Vatta Katha)  

Four Kinds of Indecisive Evasion
(Amaravikkhepa Ditthi)

     61. Bhikkhus, there are certain samanas and brahmanas who by means of indecisive speech evade questions put to them on any matter; they evade answering them, (behaving elusively like amara fish1 ) and speak in ambiguous terms, because of four reasons.

The First Amaravikkhepa Ditthi

      62. In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit2 or what is demerit3.

      He thinks thus:

      "I do not understand correctly what is merit or what is demerit. If I were to say what is merit, without really understanding it as being merit, or what is demerit, without really under standing it as being demerit, I may be stating a falsehood. This false statement of mine would cause me distress. Such distress might be harmful to me." (The thought that I have told a lie will cause me distress. Such distress will be a very serious obstacle in my path to higher rebirths and achievement of maggas and phalas.)

      He who thus fears and detests making a false statement declines to say what is merit or what is demerit. If he were asked to answer the question (as to what is merit or what is demerit), he would reply: "I don't take it this way; neither do I take it that way; and I don't take it the other way; neither do I take it not this way, not that way, not the other way; and, also, I don't take it that it is otherwise."

      Bhikkhus! This is the first possibility. It is based on this reason that some samanas and brahmanas who are elusive evade questions put to them on any matter and speak in ambiguous terms. (12+1=13)

     1. amara fish: a kind or slippery fish which cannot be caught because of its skill in diving into and jumping out of water.

      2. Merit means Dana (Charity), Sila (Self-Control to refrain from doing and speaking what is evil), Bhavana (samatha and vipassana). Samatha is the means for attaining rupa jhanas and arupa jhanas; rupa jhanas can cause those who have them to be reborn as corporeal brahmas; arupa jhanas can cause those who have them to be reborn as incorporeal brahmas. Vipassana is the means for attaining maggas and phalas that will give one who has them freedom from dukkha.

      3. Demerit is a synonym for akusala kammapatha.

Ten Akusala Kammapathas

      Akusala Kammapatha means the path to evil or demerit. There are ten such paths:

     (a) killing,

     (b) stealing,

     (c) using improper means to satisfy one's sensual desires, e.g., committing adultery, taking intoxicants,

     (d) telling lies,

     (e) setting one against another,

     (f) using rough and abusive words,

     (g) indulging in unbeneficial speech,

     (h) belief in false theories,

     (i) ill will,

     (j) covetousness.

Causes of Akusala Kammapathas

      There are three causes. They are lobha, dosa, moha (greed, anger, ignorance).

Causes of Kusala Kammapathas

      There are three causes. They are alobha, adosa, amoha (absence of greed, anger and ignorance).

The Second Amaravikkhepa Ditthi

      63. What is the second reason that causes respected samanas and brahmanas to be elusive, to evade questions put to them on any matter and to speak in ambiguous terms?

      In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit or what is demerit.

      He thinks thus

      "I do not understand correctly what is merit or what is demerit. If I were to say what is merit, without really understanding it as being merit, or what is demerit, without really under standing it as being demerit, my answer might cause satisfaction and pleasure, or dissatisfaction and displeasure, to arise in me. These feelings of satisfaction, pleasure, dissatisfaction or displeasure would cling to me. This clinging would cause me distress. Such distress might be harmful to me." (If some learned persons approve of my answer, I shall think highly of myself. This thought will arouse in me either satisfaction or pleasure. If some learned persons disapprove of my answer, I shall think poorly of myself. This thought will arouse in me either dissatisfaction or displeasure with myself. These feelings of satisfaction and pleasure or dissatisfaction and displeasure will cling to me. This clinging will cause me distress. Such distress will be a very serious obstacle in my path to higher rebirths and achievement of maggas and phalas.) He who thus fears and detests making a wrong statement declines to say what is merit or what is demerit. If he were asked to answer the question (as to what is merit or what is demerit), he would reply: "I don't take it this way; neither do I take it that way; and I don't take it the other way; neither do I take it not this way, not that way, not the other way; and, also, I don't take it that it is otherwise."

      Bhikkhus! This is the second possibility, it is based on this reason that some samanas and brahmanas who are elusive evade questions put to them on any matter and speak in ambiguous terms. (12+2=l4)

The Third Amaravikkhepa Ditthi

      64. What is the third reason that causes respected samanas and brahmanas to be elusive, to evade questions put to them on any matter and to speak in ambiguous terms?

      In this world, bhikkhus, a certain samana or brahmana does not understand correctly what is merit or what is demerit.

      He thinks thus:

      "I do not understand correctly what is merit or what is demerit. If I were to say what is merit, without really understanding it as being merit, or what is demerit, without really understanding it as being demerit, those samanas and brahmanas who are learned, subtle, well-versed in other creeds, skilled in saying things straight to the point (like a skilful archer able to split she tail han of an animal) and who are given to smashing all other views by their knowledge, might question (my views), ask reasons for them, and pass strictures on them. If they should thus question me, ask for reasons and pass strictures on my views, I might not be able to give them an adequate reply. In that case it would cause me distress. Such distress might be harmful to me." (Such distress would be a very serious obstacle in my path to higher rebirths and achievement of maggas and phalas.)

      He who thus fears and detests such questioning declines to say what is merit or what is demerit. If he were asked to answer the question (as to what is merit, or what is demerit), he would reply: "I don't take it this way; neither do I take it that way; and I don't take it the other way; neither do I take it not this way, not that way, not the other way; and, also, I don't take it that it is otherwise."

      Bhikkhus! This is the third possibility. It is based on this reason that some samanas and brahmanas who are elusive evade questions put to them on any matter and speak in ambiguous terms. (12+3=15)

The Fourth Amaravikkhepa Ditthi

      Note: (1) Thirty-One Bhumis

      According to Buddhism, there are thirty-one bhumis. A bhumi means an abode, where beings live. Bhumi is sometimes translated as "plane of existence", or "realm".

      (a) Twenty brahma (Higher Celestial) bhumis:

      Arupa brahmas (brahmas with mind and no body) live in four arupa brahma bhumis. Rupa brahmas (with mind and body) live in fifteen rupa brahma bhumis. Asannasatta brahmas (rupa brahmas with body and no mind) live in the asannasatta brahma bhumi. Brahmas are superior to devas.

      (b) Six deva (Celestial) bhumis:

      Devas live in the six deva bhumis.

      (c) One manussa (human) bhumi:

      Human beings live in this manussa bhumi.

      (d) Four apaya (nether) bhumis:

      Niraya (beings in realms of continuous suffering), tiracchana (animals), peta (miserable and ever hungry beings), asurakayas (miserable and frightened beings) live in these four bhumis.

(ii) Four types of Birth

      According to Buddhism, there are four types of birth. They are (a) andaja (oviparous), (b) jalabuja (viviparous), (c) sam sedaja (moisture-sprung), (d) opapatika (fully-fledged birth).

(iii) Opapatika

      In the case of brahmas, devas, asurakayas, petas and nirayas, as soon as patisandhi mind (first mind of the new life) takes place, they — unlike humans and animals, — attain full maturity. They appear as fully-fledged beings. This kind of birth is called opapatika birth. Unlike jalabujas, opapatikas do not leave behind dead bodies when they die. Simultaneously with their death their bodies disappear.

      The birth of beings in these thirty-one bhumis takes place in accordance with their kammas. Kamma is the abbreviated term for deeds, words and thoughts, which one has done, spoken and conceived.

(iv) Bad Kammas

      Killing, stealing, satisfying one's sensual desire by improper means— committing adultery and taking intoxicants are improper means, — telling lies, setting one against another, using rough and abusive words indulging in unbeneficial talk, covetousness, anger, having faith in wrong beliefs — these are bad kammas. They can cause one to have rebirths in the four apaya bhumis.

(v) Good Kammas

      Charity and self-control to refrain from doing and saying what is evil. These are good kammas. They can cause one to have rebirths in deva bhumis.

(vi) Better Kammas

      Four rupa jhanas (refined mental states of concentration) which one will gain as a result of practising samatha bhavana. They are better kammas. They can cause rebirths in rupa brahma bhumis.

(vii) Best Kammas

      Four maggas and phalas which one will gain as a result of practising vipassana bhavana. They will enable one to perceive Nibbana. These four maggas will uproot seven anusayas, which are the causes of endless rebirths. Extinction of rebirths will cause one to gain freedom from dukkha.

      65. What is the fourth reason that causes respected samanas and brahmanas to be elusive, to evade questions put to them on any matter and to speak in ambiguous terms?

      In this world, bhikkhus, a certain samana or brahmana is lacking in wisdom and is very bewildered. He evades questions put to him on any matter and speaks in ambiguous terms (in the following manner) as he is lacking in wisdom and is very bewildered.

      "If I were asked, 'Is there another world?' and if I took it that there is, I should answer, 'There is another world'. But I would not say this way, nor that way, nor the other way; neither would I say not this way, not that way, not, the other way; nor would I say otherwise.

      If I were asked

     whether there is not another world .....
whether there is, and also is not, another world.....
whether there neither is, nor is not, another world.....
whether there is opapatika birth of beings.....
whether there is no opapaitika birth of beings.....
whether there is, and also there is not, opapatika birth of being's.....
whether it is not that there is, and also there is not, opapatika birth of beings.....
whether a good or a bad kamma produces results.....
whether a good or a bad kamma produces no results.....
whether it is that a good or a bad kamma produces results, and also does not produce results.....
whether it is not that a good or a bad kamma produces results, and also does not produce results.....
whether there is life after death1..... whether there is no life after death.....
whether there is life as well as no life after death.....
whether it is not that there is life as well as no life after death, and if I took it that it is not that there is life as well as no life after death, I should answer : 'It is not that there is life as well as no life after death.' But I would not say this way, nor that way, nor the other way; neither would I say not this way, not that way, not the other way; nor would I say otherwise."

      Bhikkhus! This is the fourth possibility. It is based on this reason that some samanas and brahmanas who are elusive evade questions put them on any matter and speak in ambiguous terms. (12 + 4=6)

      66. Bhikkhus! These are the four reasons that cause those samanas and brahmanas to be elusive, to evade questions put to them on any matter and to speak ambiguously.

      Bhikkhus! "When any of the samanas and brahmanas who are elusive evade questions put to them on any matter, all of them do so either for these four, or any one of the four, reasons and not for any other reason. The Tathagata knows... (as in paras 59 and 60)... Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.


      1. Literally, whether a sentient being exists after death...


Two Doctrines of Non-causality
(Adhiccasamuppanna Vada)

      67. There are, bhikkhus, some samghas and brahmanas who, holding the doctrine of non-causality, propound in two ways that atta as well as loka arises without a Cause.

      On what authority and on what basis do those respected samanas and brahmanas propound in two ways that atta as well as loka arises without a cause?

'The First Adhiccasamuppanna Vada

      68. There are, bhikkhus, Brahmas who are known as asannasatta, beings devoid of sanna, (lit., Perception; here, the Commentary says, mind and mental concomitants are meant). When these Brahmas pass away from that realm, they are reborn in a sensual existence with sanna, There is a possibility that when a being thus passes away from that realm, he is reborn in this human world. Having been thus reborn, he renounced the worldly life for the homeless life of a recluse. He then achieves utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness. When he has thus established his mind in highest concentration, he can recollect the arising of sanna(birth-linking consciousness) in the present existence, but cannot recollect beyond that,

      He says thus:

      "Atta as well as loka arises without a cause. Why can I say so? I can say so because formerly I was not in existence, but now I actually exist although I had not existed before."

      Bhikkhus! This is the first possibility. It is based on this that some samanas and brahmanas, holding the doctrine of non-causality, propound that atta as well as loka arises without a cause, (16 + 1=17)

The Second Adhiccasamuppanna Vada

      69. Secondly, bhikkhus, on what authority and on what basis do the respected samanas and brahmanas, holding the doctrine of non-causality, propound that atta as well as loka arises without a cause?

      In this world, bhikkhus, a certain samana and brahmana is given to logic and investigation. He uses various methods of reasoning, conducts investigations and gives his views thus:

      "Atta as well as loka arises without a cause,"

      This, bhikkhus, is the second possibility. It is based on this that some samanas and brahmanas, holding the doctrine of non-causality, declare that atta as well as loka arises without a cause. (16 + 2=18)

      70. Bhikkhus! Those samanas and brahmanas who hold the doctrine of non-causality demonstrate on these two grounds that atta as well as loka arises without a cause. When any of the samanas and brahmanas who hold the doctrine of non-causality demonstrate that atta as well as loka arises without a cause, all of them do so on these two, or one of the two, grounds and on no other ground. The Tathagata knows... (as in paras 59 & 60)... Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.

      71. Bhikkhus! Those samanas and brahmanas who speculate on the past and who adhere to views relating to it assert in these eighteen ways their many and varied wrong views about the past.

      Bhikkhus! When any of those samanas and brahmanas as who speculate on the past and adhere to views relating to it declare their many and varied wrong views about the past, all of them do so in these eighteen, or one of the eighteen, different ways and in no other way.

      72. Bhikkhus! The Tathagata knows the destination, the next existence in which one holding these eighteen views would be reborn, if these views are thus held on to, if these views are thus grasped.

      The Tathagata knows these eighteen views. He also knows the dhamma which surpasses them. Knowing that dhamma, he does not view it in the wrong way. Since he does not view it in the wrong way, he realizes by himself the extinction of defilements (i. e., greed, anger, and ignorance of the Four Ariya Truths).

      Bhikkhus! Since the Tathagata rightly knows the arising of feeling (vedana) and its cause, the cessation of feeling and its cause, its pleasantness, its faults, and freedom from attachment to it, he becomes liberated without any clinging, (i. e.. he realizes Nibbana).

      73. Thus, bhikkhus, these are the dhammas which are profound, hard to see, hard to comprehend, tranquil, noble, surpassing logic, subtle and intelligible only to the ariyas. The Tathagata has set them forth after realization of these dhammas by himself through Sabbannuta Nana (Perfect Wisdom). Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.

End of the Second Portion for Recitation


Forty-four Views Relating to the Future
(Aparantanuditthi)

      74. There are, bhikkhus, certain samanas and brahmanas who speculate on the future and adhere to beliefs relating to it. They assert in forty-four ways their many and varied wrong views relating to the future. On what authority and on what basis do these respected samanas and brahmanas speculate on the future, adhere to beliefs relating to it, and declare them in forty-four ways?

Sixteen Kinds of Belief in the Existence of Sanna after Death
(Uddhamaghatanika Sanna Vada)

      75. There are, bhikkhus, certain samanas and brahmanas who believe in the existence of sanna.( sanna: lit., Perception; in most cases it stands for mind and mental concomitants.) after death. They declare in sixteen ways their belief in the existence of atta with sannaafter death. On what authority and on what basis do these respected samanas and brahmanas, believing in the existence of atta with sanna after death, demonstrate in sixteen ways the existence of atta with sanna after death?

     76. They declare that: (1) atta is corporeal; it does not decay after death; and it has sanna; ..

     (This view is held by a person who has attained a rupa jhana and who takes as atta the purified mental image, patibhaga nimitta, which is the object of his jhana concentration. This purified mental image is taken by him as having the nature of corporeality because of its similarity to the original kasina object of meditation, or because it has the nature of changeability, as it is small before being enlarged mentally and as it becomes large when expanded mentally. The jhana mind which is concentrated on this purified mental image is taken by this person to be sanna, and thus he believes that the atta identified with the purified mental image has sanna. However, a person who believes in atta and who has not attained any jhana just takes it through some sort of reasoning that atta is corporeal and has sanna. Both these two kinds of persons firmly believe that after death in the present existence atta is not subject to decay or disintegration, and therefore is eternal.)

     or that: (2) atta is incorporeal; it does not decay after death; and it has sanna ..

      (This view is held by one who has attained an arupa jhana and whose object of jhana concentration is some abstract thing such as akasa or space; this abstract object of concentration is taken by him as atta. Such objects of jhana concentration, being abstract, do not have the nature of corporeality. The arupa jhana mind concentrating on such an object is taken as sanna. Thus this atta has sanna and is eternal.)

     or that: (3) atta is both corporeal and incorporeal; ..

      (This view is held by a person who first attains arupa jhana and believes in the corporeality of atta, through concentrating on the purified mental image of a kasina object; then, after progressing further in concentration, when he attains an arupa jhana, he comes to believe also that the atta identified with the abstract object of arupa jhana concentration is incorporeal.)

      or that: (4) atta is neither corporeal nor incorporeal; ..

     (This view is held by a person who has not attained any jhana, and who has heard such a statement from others or who has thought it out on his own.)

     or that: (5) atta is finite ; ..

     (This view is held by a person who believes in the finiteness of the world, loka as represented by the purified mental imagepatibhaga nimitta. of the kasina object of meditation, as in Para 54. This purified mental image is at first of the same size as the original kasina object. When much stronger concentration is gained, the purified mental image can be mentally enlarged and expanded, either before or after jhana, in one of three ways: with finite limits; or endlessly, that is, without finite limits; or with finite limits vertically, and endlessly without finite limits horizontally. Here the person concerned has mentally enlarged the purified mental image, patibhaga nimitta, within finite limits, and he takes this enlarged and defined image itself as atta. Thus he says 'atta' is finite; it does not decay after death; and it has sanna.' In Para 54, the person concerned was speculating about the past; here the person concerned is speculating about the future. The same applies to the next three persons.)

     or that: (6) attais infinite; ..

     (This view is held by a person who has mentally expanded the purified mental image endlessly.)

     or that: (7) atta is both finite and infinite; ..

      (this view is held by a person who has mentally expanded the purified mental image with definite limits vertically and endlessly without definite limits horizontally.)

     or that: (8) atta is neither finite nor infinite; ..

     (this view is held by a person who has not attained any jhana, but who may have come to this conclusion either through his own reasoning or because he has heard the contradictory views above.)

     or that : (9) atta has only one kind of sanna; ..

     (This view is held by a person who is immersed in jhana; while immersed in jhana, he takes the mind as atta. and that atta being concentrated on only one object of jhana concentration, he believes that atta, has only one kind of sanna.)

     or that: (10) atta has various kinds of sanna; ..

     (This view is held by a person who, not being immersed in any jhana, is conscious of several kinds of objects of the senses; thus he believes atta has various kinds of sanna.)

     or that: (11) atta has limited sanna; ..

     (This view is held by a person who has attained jhana, but who has not mentally enlarged the purified mental image of the kasina object, which therefore appears to him to be small or limited. jhana sanna concentrates on this small or limited mental image as its object, and he takes the jhana mind or sanna as atta and he concludes that atta has a small or limited sanna. Other persons believe that atta itself is as small as a thumb, or a paddy seed, or an atom, and therefore atta has a small or limited sanna.)

     or that: (12) atta has unlimited sanna; ..

      (This view is held by a person whose jhana concentration has as its object the purified mental image which has been mentally enlarged or expanded by him, and who therefore concludes that atta has a very large or unlimited sanna. Other persons believe that atta exists in every animate or inanimate thing and thus it has immeasurably numerous sanna.)

     or that: (13) atta indeed has bliss; ..

      (This view is held by a person who has attained the divine power of sight, dibba cakkhu abhinna, and who by this power sees those in the three lowest rupa bhumis abiding in jhana and experiencing blissful sensation. He therefore concludes that atta indeed has and will have bliss.)

     or that: (14) atta indeed has suffering; ..

     (This view is held by a person who through divine power of sight sees those in the abodes of intense continuous suffering. He therefore concludes that atta indeed has and will have suffering.)

     or that: (15) atta has both happiness and suffering;

     (This view is held by a person who sees beings in the human world experiencing both happiness and suffering.)

     or that: (16) atta has neither happiness nor suffering; it does not decay after death; and it has sanna. (Here, neither happiness nor suffering means equanimity.

      This view is held by a person who through the divine power of sight sees the Vehapphala Brahmas who are given to abiding in the jhana of equanimity.) [18 +(16)=34]

      77. Bhikkhus, these are the sixteen ways in which those samanas and Brahmanas who believe in the existence of sannaafter death declare their believe in the existence of atta with sanna after death. When any of those samanas and brahmanas who believe in the existence of sanna after death demonstrate the existence of atta with sanna after death, all of them do so in these sixteen, or in one or other of these sixteen ways and in no other way. The Tathagata know.. (as in Paras 72, 73)... If anyone wishes to praise correctly the true virtues of the Tathagata, he should do so in terms of these dhammas.



Eight Kinds of Belief in the Non-existence of Sanna after Death
(Uddhamaghatanika Asanni Vada)

      78. There are, bhikkhus, some samanas and brahmanas who believe in the non-existence of sannaafter death. They declare in eight ways their belief in the existence of atta devoid of sannaafter death.

      On what authority and on what basis do those respected samanas and brahmanas, believing in the existence of attadevoid of sanna after death, demonstrate in eight ways their belief in the existence of atta devoid of sanna after death?

     79. They declare that: (1) attais corporeal; it does not decay after death; and it has no sanna;

     (This view is held by a person who, like the person in item (1) of Para 76, takes the patibhaga nimitta as atta, and believes that atta is corporeal and eternal. But this person sees those who have reached after death the asannasatta Brahma realm, with only body and no mind, and thus he believes that atta has no sanna after death.)

      or that: (2) atta is incorporeal; it does nor decay after death; and it has no sanna;

      (This view is held by a person who takes as atta the sannakkhandha, the aggregate of Perception, from amongst the five Aggregates or Khandhas. As there is no other kind of sanna apart from this sannadkkhandha, this person takes it that there is no sannaafter death.)

      or that: (3) atta is both corporeal and incorporeal;

      (This view is held by a person who takes as atta all the aggregates of physical and mental phenomena, including sanna, and as this atta has no additional sanna apart from sannakkhandha, either before or after death, he takes it that there is no sanna after death, since he is speculating about future existence.)

      or that: (4) atta is neither corporeal nor incorporeal;...

     (This view is held by a person who has either heard it from other persons, or thought it out on his own.)

      or that: (5) atta is finite;....

      (This view is held by who takes as atta the purified mental image of which he has not mentally enlarged or expanded. As this purified mental image of the kasina object does not have sanna, the person takes it that there is no sanna after death.)

      or that: (6) atta is infinite;..........

      or that: (7) atta is both finite and infinite;

      or that: (8) atta is neither finite nor infinite; it does not decay after death; and it has no sanna. [18+(16+8=24)=42]

     (These three views, (6), (7), (8) may be interpreted on the lines of views, (6), (7), (8), of Para 76, except that here atta is taken as having no sanna.)

      80. Bhikkhus! Those samanas and brahmanas who believe in the existence of atta devoid of sanna after death demonstrate in these eight ways their belief in the existence of atta devoid of sanna after death.

      Bhikkhus! When any of the samanas and brahmanas propound their belief in the existence of atta devoid of sanna after death, all of them do so in these eight, or one of the eight, ways and in no other way. The Tathagata knows... (as in Paras 72, 73)... Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.


Eight Kinds of Belief in the Existence of neither Sanna nor Non-Sanna After Death
(Uddhamaghatanika Nevasanni Nasanni Vada)

      81. There are, bhikkhus, some samanas and brahmanas who believe in the existence of neither sannanor non sannaafter death. [Sanna: Lit., Perception. Here it stands for mind and mental concomitants. (See Para 68.) Thus sanna may be rendered 'Consciousness'.] They declare in eight ways their belief in the existence of attain a state of neither sannanor non-sanna after death.

      On what authority and on what basis do those respected samanas and brahmanas, believing in the existence of neither sannanor non-sannaafter death, demonstrate in eight ways their belief in the existence of attain a state of neither sanna nor non-sanna after death?

      82. They declare that: (1) atta is corporeal; it does not decay after death; and it has neither sanna nor non sanna (This view is held by a person who maintains that as sannais extremely weak at the moment of death and at the moment of conception in the next existence, sanna cannot be said to exist definitely, nor can it be said to not exist since it still exists in a very delicate and refined form. Thus attahas neither sanna nor asanna, i.e., non-sanna.)

      or that: (2) attais incorporeal; ... ... ... ... ... ... ... ...

      or that: (3) attais both corporeal and incorporeal; ... ... ... ... ... ... ... ...

      or that: (4) attais neither corporeal nor incorporeal;.... ... ... ... ... ... ... ...

      or that: (5) is finite; ... ... ... ... ... ... ... ...

      or that: (6) atta is infinite; ... ... ... ... ... ... ... ...

      or that; (7) attais both finite and infinite; ... ... ... ... ... ... ... ...

      or that: (8) attais neither finite nor infinite; it does not decay after death; it has neither sanna nor non-sanna. [18+(24+8=320=50]

      83. Bhikkhus! Those samanas and brahmanas who believe in the existence of neither sanna nor non-sanna after death demonstrate in these eight ways their belief in the existence of attain a state of neither sanna nor non-sannaafter death.

      Bhikkhus! When any of the samanas and brahmanas who believe in the existence of neither sanna nor non-sanna after death propound their belief in the existence of atta in a state of neither sannanor non-sannaafter death, all of them do so in these eight, or one of the eight, ways and in no other way. The Tathagata knows... (as in Paras 72, 73) ... Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.


Seven Kinds of Belief in Annihilation
(Uccheda Vada)

      84. There are, bhikkhus, some samanas and brahmanas who believe in annihilation. They declare in seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living.1

      On what authority and on what basis do those respected samanas and brahmanas declare in seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living?

[ 1. Satosattassa: The Commentary qualifies "sato" with " vijjamanassa " meaning "visibly or apparently existing".]

      85. In this world, bhikkhus, a certain samana or brahmanas asserts and holds the (following) view

      "Friend! This atta is corporeal; made up of four great primary elements born of the union of father and mother; annihilated and destroyed on the dissolution of the physical body and it does not exist after death. In this manner, this attabecomes entirely extirpated."

      Thus do some declare the belief in the annihilation, destruction and (future) non-existence of beings presently living. (1) [18+(32+1=33)=51]

      86. To him someone else says:

      "Friend! The attathat you speak of does exist. I do not say it does not exist. (But) attais not by this much entirely annihilated. There is another atta of the sensuous world (kamavacara) of the devas, having corporeality, nourished by solid nutriments. You do not know that atta; neither can you see it. But I know it; and I see it. Friend, with the dissolution of the physical body, that atta becomes annihilated and destroyed. It does not exist after death. In this manner, this attabecomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (2) [18+(32+2=34)=52]

      87. To him, again, someone else says:

      "Friend! The attathat you speak of does exist. I do not say it does not exist. (But) atta is not by this much entirely annihilated. There is another atta of the world of Brahmas, having corporeality, caused by the jhana mind and endowed completely with (all the minor and major) physical organs, and not deficient in any of the faculties of the senses. You do not know that atta; neither can you see it. But I know it; and I see it. Friend, with the dissolution of the physical body, that attabecomes annihilated and destroyed. It does not exist after death, In this manner, this attabecomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (3) [18+(32+3=35)=53]

      88. To him, again, someone else says:

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta is not by this much entirely annihilated. There is another atta of one who, by concentrating (through kasina meditation) on the concept "Space is Infinite", has reached the (non-corporeal Realm of infinity of Space (akasanancayatana plane of the Brahmas where all forms of sannathat turn on corporeality (rupa sanna) have been completely transcended, all forms of sannaarising out of contact between the senses and their objects (patigha sanna) have vanished, and other forms of sanna, many and varied, (nanatta sanna) are not paid attention to. You do not know that atta; neither can you see it. But I know it; and I see it. Friend, with the dissolution of that one's mental aggregates, that atta becomes annihilated and destroyed. If does not exist after death. In this manner, this atta becomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (4) [18 +(32+4=36)=54]

      89. To him, again, someone else says:

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta is not by this much entirely annihilated. There is another atta of one who has reached the (non-corporeal) Realm of Infinity of Consciousness (vinnanancayatana plane of the Brahmas), by concentrating on the concept "Consciousness is infinite," having totally gone beyond the jhana of Infinity of Space. You no know that atta; neither can you see it. But I know it; and I see it. Friend, with the dissolution of that one's mental aggregates, that atta becomes annihilated and destroyed. it does not exist after death. In this manner this atta becomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (5) (18+(32+5=37)=55]

      90. To him, again, someone else says:

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta is not by this much entirely annihilated. There is another atta of one who has reached the (non-corporeal) Realm of Nothingness (akincannayatana plane of the Brahmas), by concentrating on the concept "Nothing is there", having totally gone beyond the jhana of Infinity of Consciousness. You do not know that atta; neither can you see it. But I know it; and I see it. Friend, with the dissolution of that one's mental aggregates, that atta becomes annihilated and destroyed. It does not exist after death. In this manner, this atta becomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (6) [18+(32+6=.38)=56]

      91. To him, again, someone else says:

      "Friend! The atta that you speak of does exist, I do not say it does not exist. (But) atta is not by this much entirely annihilated. There is another atta of one who has reached the (non-corporeal) Realm of neither sannanor non-sanna (Nevasannanasannayatana plane of the Brahmas), by concentrating on the mental object "This (Third Arupa Jhana Consciousness) is tranquil; this is sublime", having totally gone beyond the jhana of Nothingness. You do not know that atta; neither call you see it. But I know it ; and I see it. Friend, with the dissolution of that one's mental aggregates, that atta becomes annihilated and destroyed. It does not exist after death. In this manner, this atta becomes entirely extirpated."

      Thus do some declare their belief in the annihilation, destruction and (future) non-existence of beings presently living. (7) [18+(32+7=39)=57]

      92. Bhikkhus! Those samanas and brahmanas declare in these seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living.

      Bhikkhus! When any of the samanas and brahmanas who believe in annihilation, propound their belief in the annihilation, destruction and (future) non-existence of beings presently living, all of them do so in these seven, or one of the seven, ways and in no other way. The Tathagata knows.. .(as in Paras 72,73).. .Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.



Five Kinds of Belief in (Mundane) Nibbana as Realizable in this Very Life (Ditthadhamma Nibbana Vada)

      93. There are, bhikkhus, some samanas and Brahmanas who hold the view that (mundane) Nibbana* is realizable in this very life by beings presently living. They declare in five ways the nature of the supreme (mundane) immediate Nibbana of beings presently living.(* The Nibbana of the holders of these views is entirely different from the Nibbana of the Buddha's Teaching. )

      On what authority and on what basis do those respected samanas and brahmanas, holding the view that (mundane) Nibbana is realizable in this very life by beings presently living, declare in five ways the nature of the supreme (mundane) immediate Nibbana of beings presently living?

      94. In this world, bhikkhus, a certain samana or brahmana puts forward this view and adheres to it, saying:

      "Friend! This atta fully and thoroughly enjoys the five kinds of sensual pleasures. Thus, friend, this atta has reached the supreme (mundane) immediate Nibbana."

      In this way some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (1) [l8+(39+ l=40)=58]

      95. To him someone else says:

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta by this means has not yet reached the supreme (mundane) immediate Nibbana. Why? It is because sensual pleasures are impermanent, painful and subject to change. Out of the nature of their changeableness and instability arise grief, lamentation, pain, distress and despair. Friend! Being detached from sensual pleasures and demeritorious factors, this atta achieves and remains in the first jhana which is accompanied by vitakka (initial application of the mind). vicara (sustained application of the mind), piti (delightful satisfaction) and sukha (bliss) born of detachment from hindrances (nivarana). It is only in this manner, friend, that this atta reaches the supreme (mundane) immediate Nibbana."

      Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (2) [18+(39+2=41)=59]

      96. To him someone else says:

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta by this means has not yet reached the supreme (mundane) immediate Nibbana. Why? It is because the first jhana is considered coarse since vitakka and vicara are still extant. Indeed, friend, this atta, having calmed vitakka and vicara, achieves and remains in the second jhana, with internal tranquillity, with enhancement of one-pointed ness of Concentration, devoid, of vitakka and vicara, with piti and sukha born of first jhana) concentration. It is only in this manner, friend, that this atta reaches the supreme (mundane) immediate Nibbana."

      Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (3) [18+(39+3=42)=60]

      97. To him someone else says?

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta by this means has not yet reached the supreme (mundane) immediate Nibbana. Why? It is because the second jhana is considered coarse since there still is elation of mind which is piti. Indeed, friend, this atta, having been detached from piti, dwells with mindfulness and clear comprehension in equanimity, and experiences mental and physical well-being. It achieves and remains in the third jhana, that which causes a person who attains it to be praised by the Ariyas as one who has equanimity and mindfulness, one who abides in sukha. It is only in this manner, that this atta reaches the supreme (mundane) immediate Nibbana."

      Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (4) [18+(39+4=43)=61]

      "Friend! The atta that you speak of does exist. I do not say it does not exist. (But) atta by this means has not yet reached the supreme (mundane) immediate Nibbana. Why? It is because the third jhana is considered coarse since in that jhana there still is sukha constantly in mind. Indeed, friend, this atta, by dispelling both pain and pleasure, and by the previous disappearance of sadness and gladness, achieves and remains in the fourth jhana, without pain and pleasure, a state of equanimity and absolute purity of mindful ness. It is only in this manner, friend, that it reaches the supreme (mundane) immediate Nibbana."

      Thus do some declare the nature of the supreme (mundane) immediate Nibbana of beings presently living. (5) [18+(39+5=44)=62]

      99. Bhikkhus! Those samanas and brahmanas declare in these five ways their belief in the supreme (mundane) immediate Nibbana of beings presently living. Bhikkhus! When any of the samanas and brahmanas declare the supreme (mundane) immediate Nibbana of beings presently living, all of them do so in these five, or one of five, ways and in no other way. The Tathagata knows.. .(as in Paras 72,73).. .Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.

      100. Bhikkhus! Those samanas and brahmanas who speculate on the future and adhere to beliefs relating to it, assert their many and varied wrong views about the future in these forty-four different ways.

      Bhikkhus! When any of the samanas and brahmanas propound the many and varied wrong views about the future, all of them do so in these forty-four, or one of the forty-four, different ways and in no other way. The Tathagata knows (as in Paras 72,73)... Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.

      101. Bhikkhus! Those samanas and bramanas who speculate on the past, or the future, or both the past and the future and adhere to beliefs relating to them assert their many and varied wrong views in these sixty-two different ways.

      102. Bhikkhus! When any of the samanas and brahmanas who speculate on the past, or the future, or both the past and the future propound their many and varied wrong views, all of them do so in these sixty-two, or one of the sixty-two, ways and in no other way.

      103. Bhikkhus! The Tathagata knows the destination, the next existence in which one holding these sixty-two views would be reborn, if these views are thus held on to, if these views are thus grasped.

      The Tathagata knows these sixty-two views. He also knows the dhamma which surpasses them. Knowing that dhamma, he does not view it in the wrong way. Since he does not view it in the wrong way, he realizes by himself the extinction of defilements (i.e., greed, anger, and ignorance of the Four Ariya Truths).

      Bhikkhus! Since the Tathagata rightly knows the arising of feeling (vedana) and its cause, the cessation of feeling and its cause, its pleasantness, its faults, and freedom from attachment to it, he becomes liberated without any clinging, (i.e., he realizes Nibbana).

      104. Thus, bhikkhus, these are the dhammas which are profound, hard to see, hard to comprehend, tranquil, noble, surpassing logic, subtle and intelligible only to the ariyas. The Tathagata has set them forth after realization of these dhammas by himself through Sabbannuta Nana (Perfect Wisdom). Anyone wishing to praise correctly the true virtues of the Tathagata should do so in terms of these dhammas.


Agitation Conditioned by Wrong Views and Craving
(Paritassita Vipphandita Vara)

      105. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of eternity declare on four grounds that atta as well as loka is eternal, (based on their own personal feeling of satisfaction in their view). That (feeling) being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing. (Longing: Paritassita : by this is meant 'wrong view' and 'craving'.

      106. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is eternity as well as non-eternity declare on four grounds that atta as well as loka is in some cases eternal and in others not eternal, (based on their own personal feeling of satisfaction in their view). That (feeling), too, , being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      107. 'Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who view the world as finite and those who view the world as infinite declare on four grounds that the world is finite or that it is infinite, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      108. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who are elusive evade questions put to them and remain ambiguous in four ways, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      109. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of non- causality declare on two grounds that atta as well as loka arises without a cause, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      110. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past and adhere to beliefs relating to it declare in eighteen ways their many and varied wrong views relating to the past, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      111. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the existence of sanna after death declare in sixteen ways that atta exists with sanna after death, (based on their own personal feeling of satisfaction in their view), That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      112. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the non existence of sannaafter death declare in eight ways that atta exists devoid of sanna after death, (based on their personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth and who are seized by craving, is agitated through longing.

      113. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is neither sanna nor non-sanna (asanna) after death declare in eight ways that atta exists in a state of neither sanna nor non-sanna after death, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      114. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the belief in annihilation declare in seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      115. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in (mundane) immediate Nibbana declare in five ways their view of the supreme (mundane) immediate Nibbana of beings presently living, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      116. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the future and adhere to beliefs relating to it assert in forty-four ways their many and varied wrong views about the future, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.

      117. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past, or the future, or both the past and the future and adhere to beliefs relating to them assert in sixty-two ways their many and varied wrong views relating to the past and the future, (based on their own personal feeling of satisfaction in their view). That (feeling), too, being felt by those respected samanas and brahmanas who do not know and who do not see (the truth) and who are seized by craving, is agitated through longing.


Contact as Cause
(Phassa Paccaya)

     118. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the eternity view declare on four grounds that atta as well as loka is eternal, (based on their own personal feeling of satisfaction in their view). That (feeling) arises because of contact.

      119. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is eternity as well as non-eternity declare on. four grounds that atta as well as loka is in some cases eternal and in others not eternal, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      120. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who view the world as finite and those who view the world as infinite declare on four grounds that the world is finite or that it is infinite, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      121. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who are elusive evade questions put to them and remain ambiguous in four ways, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      122. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of non-causality declare on two grounds that atta as well as loka arises without a cause, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      123. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past and adhere to beliefs relating to it declare in eighteen ways their many and varied wrong views relating to the past, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      124. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the existence of sannaafter death declare in sixteen ways that atta exists with sannaafter death, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      125. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the non-existence of sanna after death declare in eight ways that atta exists devoid of sanna after death, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

     126. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is neither sanna nor non-sanna after death declare in eight ways that atta exists in a state of neither sannanor non-sanna after death, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      127. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who held the belief in annihilation declare in seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      128. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in (mundane) immediate Nibbana declare in five ways their view of the supreme (mundane) immediate Nibbana of beings presently living, (based on their own personal feeling of satisfaction in their view). That (feeling), too, arises because of contact.

      129. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the future and adhere to beliefs relating to it assert in forty-four ways their many and varied wrong views about the future, (based on their own personal feeling of satisfaction in their view). That feeling, too, arises because of contact.

      130. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past, or the future, or both the past and the future and adhere to beliefs relating to them assert in sixty-two ways their many and varied wrong views relating to the past and the future, (based on their own personal feeling of satisfaction in their view. That (feeling), too, arises because of contact.


No Possibility of Feeling without Contact
(Netam Thanam Vijjati Vara)
)


      131. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of, eternity declare on four grounds that atta as well as loka is eternal, (based on their own personal feeling of satisfaction, in their view), indeed, they can in no way experience that (feeling) without contact.

      132. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is eternity as well as non-eternity declare on four grounds that atta as well as loka is in some cases eternal and in others not eternal, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      133. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who view the world as finite and those who view the world as infinite, declare on four grounds that the world is finite or that it is infinite, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      134. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who are elusive evade questions put to them and remain ambiguous in four ways, (based on their own personal feeling of satisfaction in their view). Indeed, they in no way experience that (feeling) without contact.

     135. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of non-causality declare on two grounds that atta as well as loka arises without a cause, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      136. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past and adhere to beliefs relating to it declare in eighteen ways their many and varied wrong views relating to the past, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      137. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the existence of sanna after death declare in sixteen ways that atta exists with sanna after death, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      138. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in the non-existence of sannaafter death declare in eight ways that atta exists devoid of sannaafter death, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      139. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view that there is neither sannanor non-sanna after death declare in eight ways that atta exists in a state of neither sanna nor non-sanna after death, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      140. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the belief in annihilation declare in seven ways their belief in the annihilation, destruction and (future) non-existence of beings presently living, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      141. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who believe in (mundane) immediate Nibbana declare in five ways their view of the supreme (mundane) immediate Nibbana of beings presently living, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      142. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the future and adhere to beliefs relating to it assert in forty-four ways their many and varied wrong views about the future, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.

      143. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who speculate on the past, or the future, or both the past and the future assert in sixty-two ways their many and varied wrong views about the past and the future, (based on their own personal feeling of satisfaction in their view). Indeed, they can in no way experience that (feeling) without contact.


Of the Round of Suffering Caused by Wrong Views (Ditthigatikadhitthana Vatta Katha)

     144. Bhikkhus, of those (holding the wrong views), those samanas and brahmanas who hold the view of eternity declare on four grounds that atta as well as loka is eternal. Also those samanas and brahmanas who hold the view that atta as well as loka is in some cases eternal and in others not eternal.. .(p)... Also those samanas and brahmanas who hold the view of the world as finite or those who hold it as infinite.. .(p)... Also those samanas and brahmanas who elusively evade questions...(p)... Also those samanas and brahmanas who hold the view of non-causality...(p)... Also those samanas and brahmanas who speculate on the past and adhere to beliefs relating to it . . .(p)... Also those samanas and brahmanas who believe in the existence of sanna after death.. .(p)... Also those samanas and brahmanas who believe in the non-existence of sanna after death.. .(p)... Also those samanas and brahmanas who believe that there is neither sanna nor non-sanna after death ... (p)...Also those samanas and brahmanas who believe in annihilation.. .(.p)... Also those samanas and brahmanas who believe in (mundane) immediate Nibbana ...(p)... Also those samanas and brahmanas who speculate on the future...(p)... Also those samanas and brahmanas who speculate on the past, or the future, or both, and adhere to beliefs relating to them, assert in sixty-two ways their many and varied wrong views relating to the past and the future. They experience feeling as a result of repeated contact through the six sense bases. In them feeling gives rise to craving; craving gives rise to clinging; clinging gives rise to current existence (upapatti bhava) and the kammic causal process (kamma bhava); the kammic causal process gives rise to rebirth; and rebirth gives rise to ageing, death, grief, lamentation, pain, distress and despair.

Discourse on the Cessation of the Round of Rebirths (Vivatta Kathadi)

      145. Bhikkhus! When a bhikkhu knows correctly the origin of the six sense bases of contact, their cessation, their pleasantness, their danger and the way of escape from them; he realizes the dhammas (Morality, sila; Concentration, samadhi; Wisdom, panna; Liberation, vimutti) that surpass all these (wrong) views.

      146. Bhikkhus! When any of the samanas and brahmanas who speculate on the past, or the future, or both the past and the future, and adhere to beliefs relating to them, assert the many and varied (wrong) views about the past, or the future, or both, all of them are caught in the net of this discourse with all their sixty-two categories of wrong views, and if they try to rise (or sink), they rise (or sink) within the net, for all their views fall within the net of this discourse.

      Take this simile, bhikkhus! When a skilful fisherman or his apprentice spreads out a finely meshed net on the waters of a small lake, it may occur to him thus:

      'As all big creatures in the lake have been caught in the finely meshed net, if they rise to the surface (or sink), they do so within the net. As they are all contained in the net, if they rise (or sink), they do so all within the finely meshed net.'

      In the same manner, bhikkhus, when all samanas and brahmanas, speculating on the past, or the future, or both, and adhering to beliefs relating to them, assert their many and varied (wrong) views they do so in sixty-two ways, which all fall within the net of this discourse. And as this discourse encompasses all those (wrong) views; if any one of the views comes up, it does so within the compass of this discourse.

      147. The Tathagata's physical body stands cut off from the bonds of craving or existence. Men and devas will behold him for so long as his physical body remains. They will not behold him when his physical body dissolves at the end of his life.

      Just as, bhikkhus, when the stalk is cut off, all mangoes hanging on it go with it; so, bhikkhus, the physical body of the Tathagata stands cut off from craving for existence.

      Men and devas will behold him for so long as his physical body remains. They will not behold him when his physical body dissolves at the end of his life.

Conclusion

      148. When the Bhagava had delivered this discourse, the Venerable Ananda addressed him thus: "Marvellous indeed, Venerable Sir! Extraordinary indeed, Venerable Sir! What is the name of this exposition of the dhamma?"

      "Ananda!" said the Bhagava, "Bear in mind that this exposition of the dhamma is called Atthajala, the Net of Essence, as well as Dhammajala, the Net of the Dhamma, as well as Brahmajala, the Net of Perfect Wisdom, as well as Ditthijala, the Net of Views, as well as Anuttarasangama Vijaya, the Incomparable Victory in Battle." Thus said the Bhagava.

      149. Delighted, the bhikkhus rejoiced at the words of the Bhagava. On the delivery of this discourse ten thousand world systems quaked.

End of the Brahmajala Sutta, the first Sutta.



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