Source:: [SuttaCentral.net](https://suttacentral.net/dn1/en/sujato?layout=sidebyside&script=latin) # DN1 Brahmajālasutta | On 62 Wrong views Tags:: #cosmology, #metaphysics/wrong-views, [[Loka]] ## Outline > [!tldr] 62 Wrong views — In Brahmajālasutta ([DN1](https://suttacentral.net/dn1/en/sujato)) > 1. Theories about the Past **(18 views)** > - **[[#3.1.1. Eternalism (Sassatavāda)]]** (4 views) > - [[#3.1.2. Partial Eternalism]] (4 views) > - [[#3.1.3. The Cosmos is Finite or Infinite]] (4 views) > - [[#3.1.4. Endless Flip-floppers]] (4 views) > - [[#3.1.5. Doctrines of Origination by Chance]] (2 views) > 2. Theories about the Future **(44 views)** > - [[#3.2.1. Percipient Life After Death]] (16 views) > - [[#3.2.2. Non-Percipient Life After Death]] (8 views) > - [[#3.2.3. Neither Percipient Nor Non-Percipient Life After Death]] (8 views) > - **[[#3.2.4. Annihilationism (Ucchedavāda)]]** (7 views) > - [[#3.2.5. Extinguishment in the Present Life]] (5 views) ^62-wrong-views ## Notes > [!tip] Handle Criticisms & Praises with Equanimity — In Brahmajālasutta ([DN1](https://suttacentral.net/dn1/en/sujato)) > **(Criticisms)** > > “Mendicants, if others **==criticize==** me, the teaching, or the Saṅgha, **don’t make yourselves resentful, bitter, and exasperated**. > You’ll get **==angry and upset==**, which would **==be an obstacle for you alone==**. Complaining about others does not hurt them, only the one who gets upset. > > > _“Mamaṁ vā, bhikkhave, pare **==avaṇṇaṁ==** bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na **==āghāto==** na appaccayo na **==cetaso anabhiraddhi==** karaṇīyā._ > _Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo._ > > If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, **==would you be able to understand whether they spoke well or poorly==**?” > > _Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti?_ > > “No, sir.” > _“No hetaṁ, bhante”._ > > “If others criticize me, the teaching, or the Saṅgha, you should **==explain that what is untrue is in fact untrue==**: > > _“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ:_ > > ‘**==This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.==**’ > _‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti._ > > --- > **(Praises)** > > If others **==praise==** me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. > You’ll get **==thrilled, elated, and excited==**, which would **==be an obstacle for you alone==**. > > _Mamaṁ vā, bhikkhave, pare **==vaṇṇaṁ==** bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na **==ānando==** na **==somanassaṁ==** na **==cetaso uppilāvitattaṁ==** karaṇīyaṁ._ > _Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo._ > > If others praise me, the teaching, or the Saṅgha, you should **==acknowledge that what is true is in fact true==**: > > _Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ:_ > > ‘**==This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.==**’ > _‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti._ ^handle-criticism-and-praise ## Sutta (Translation by Bhikkhu Sujato) Long Discourses 1 Dīgha Nikāya 1 **The Prime Net** **Brahmajālasutta** ### 1. Talk on Wanderers 1\. Paribbājakakathā So I have heard. Tradition holds that these were the words spoken by Ānanda when reciting the Suttapiṭaka at the First Council following the Buddha’s death. In fact it is a tag signifying that the text has been passed down through oral tradition and the speaker was not present at the events (DN 5:21.10, MN 127:17.4). Evaṁ me sutaṁ— At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of around five hundred mendicants. By convention, suttas do not specify the date, which means we have very little internal chronology for when they were spoken. It’s about fifteen kilometers from modern Rajgir to Nalanda. “Mendicant” is a literal translation of bhikkhu, one who goes for alms. ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta. “Student” is antevāsi, a live-in pupil of a brahmanical master. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, This is the Triple Gem that makes up the Buddhist religion. They are not known by that term in the early texts. Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; but his pupil Brahmadatta praised them in many ways. While the disagreement of student and teacher signifies their confusion, it also represents the diversity of views within the brahmanical caste and the openness with which a student could disagree with their teacher. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca. Variant: anubandhā → anubaddhā (bj, pts1ed) Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants. This was a rest-house set up by the king of Rājagaha about a day’s journey from the capital. It must have been sizable. Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena. Variant: upagacchi → upagañchi (bj, sya-all, km, pts1ed) And Suppiya and Brahmadatta did likewise. Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena. There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; but his pupil Brahmadatta praised them in many ways. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. And so both teacher and pupil kept on directly contradicting each other. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of evaluation came up: Saṅkhiyadhamma is a unique term. The commentary glosses as kathādhamma. Bodhi and Ṭhānissaro effectively just have it as “conversation”. Rhys Davids followed by Walshe have something like “trend of conversation”. But saṅkhya means “evaluation, measuring, calculating”, and here the subject of discussion is the different ways the two parties evaluate the Buddha, Dhamma, and Saṅgha. Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: “It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Adhimutti is something that has been decided, a conviction or belief. “acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways, Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; while his pupil Brahmadatta praises them in many ways. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. And so both teacher and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.” Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti. When the Buddha found out about this discussion on evaluation among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants, This would have been an open air pavilion in the rest-house. By convention, when a teacher or other respected person is to sit, a sitting mat is spread out or made ready for them. Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” The very first words of the Buddha in the Suttapiṭaka: he asks to hear what others are saying. “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti? The mendicants told him what had happened, adding, Here and in similar passages the Pali repeats all and I abbreviate. Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. “This was our conversation that was unfinished when the Buddha arrived.” Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. “Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. The phrasing here is somewhat unusual and specific. They “should not do” what creates bitterness (i.e. judging others). Compare MN 22, where the same phrases are used. In the Buddha’s case, it has the neutral hoti, while for the mendicants it uses karaṇīya, as here. “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. You’ll get angry and upset, which would be an obstacle for you alone. Complaining about others does not hurt them, only the one who gets upset. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?” Equanimity is a prerequisite for evaluating facts. Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti? “No, sir.” “No hetaṁ, bhante”. “If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue: “Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: ‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’ ‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti. If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Variant: uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed) You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo. Variant: uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed) If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true: Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: ‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’ ‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti. ### 2. Ethics 2\. Sīla 2.1. The Shorter Section on Ethics 2.1. Cūḷasīla When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. Ethics (or morality or virtue, sīla) is important in the world, but it pales in comparison with the higher dimensions of the Buddha’s path. Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of? Here the Buddha lays out in detail the ethical conduct for mendicant followers. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya? ‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’ The first and most important precept. It is not just the negative injunction to avoid killing, but also the positive injunction to have compassion for all creatures. ‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’ ‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the vulgar act of sex.’ ‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti— Variant: ārācārī → anācārī (mr) | virato → paṭivirato (katthaci) Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ Just as the precept of not killing implies the positive injunction to live with compassion, the precept against not lying implies the positive injunction to speak the truth. ‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti— Variant: theto → ṭheto (sya-all, km) Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’ ‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ ‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’ ‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘The ascetic Gotama refrains from injuring plants and seeds.’ While Buddhism generally does not consider plant life to be sentient, it is still valuable as part of the ecosystem that supports all life. ‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— iti vā hi, bhikkhave …pe…. ‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’ This is interpreted today as eating only in the morning. ‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā …. Variant: virato → vikālabhojanā paṭivirato (pts1ed); paṭivirato (katthaci) ‘He refrains from dancing, singing, music, and seeing shows.’ This and the next three precepts encourage peace of mind for meditation. Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo …. ‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’ Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo …. ‘He refrains from high and luxurious beds.’ Uccāsayanamahāsayanā paṭivirato samaṇo gotamo …. ‘He refrains from receiving gold and money, The Pali is literally “gold and silver”, but the corresponding Vinaya rule makes it clear that any form of money is included. Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo …. raw grains, Mendicants should not store up food and cook it themselves. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. raw meat, Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo …. women and girls, Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo …. male and female bondservants, Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo …. goats and sheep, Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo …. chickens and pigs, Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo …. elephants, cows, horses, and mares, Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo …. and fields and land.’ Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo …. ‘He refrains from running errands and messages; These items are discussed in detail below. Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo …. buying and selling; Kayavikkayā paṭivirato samaṇo gotamo …. falsifying weights, metals, or measures; Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo …. bribery, fraud, cheating, and duplicity; Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo …. mutilation, murder, abduction, banditry, plunder, and violence.’ Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. The shorter section on ethics is finished. Cūḷasīlaṁ niṭṭhitaṁ. 2.2. The Middle Section on Ethics 2.2. Majjhimasīla ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. That these are not five “kinds of seeds” but five kinds of “plants grown from seeds” is clear from the Vinaya and its commentary (Pli Tv Bu Vb Pc 11: Bhūtagāmo nāma pañca bījajātāni). seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ; Variant: seyyathidaṁ → seyyathīdaṁ (bj, sya-all, pts1ed) | pañcamaṁ → pañcamaṁ iti vā (bj, sya-all, mr) The ascetic Gotama refrains from such injury to plants and seeds.’ iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. For storing up food as a sign of decline, see DN 27:17.5. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions. seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ The ascetic Gotama refrains from storing up such goods.’ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. Uyodhika is sometimes said to be “sham fights”, but at AN 10.30, it is not a sham. And the definition at Pli Tv Bu Vb Pc 50 says yattha sampahāro dissati “where strife is seen”. seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ Variant: meṇḍayuddhaṁ → meṇḍakayuddhaṁ (pts1ed) | sobhanakaṁ → sobhanagarakaṁ (sya-all, km, pts1ed) | mahiṁsayuddhaṁ → mahisayuddhaṁ (bj, sya-all, km, pts1ed) | kumbhathūṇaṁ → kumbhathūnaṁ (bj, sya-all, mr) | dhovanaṁ → dhopanaṁ (pts1ed) The ascetic Gotama refrains from such shows.’ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. While gambling isn’t mentioned explicitly here, jūtappamādaṭṭhānānuyoga is treated in DN 31 exclusively as gambling, so it seems that is implied. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts. See Some Brief Notes on Games. seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ Variant: ciṅgulikaṁ → ciṅgulakaṁ (bj) The ascetic Gotama refrains from such gambling.’ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ Variant: hatthattharaṁ assattharaṁ rathattharaṁ → hatthattharaṇaṁ assattharaṇaṁ rathattharaṇaṁ (pts1ed, mr) The ascetic Gotama refrains from such bedding.’ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ— This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni Variant: daṇḍaṁ → daṇḍakaṁ (bj, pts1ed) | nāḷikaṁ → nālikaṁ (sya-all) | asiṁ → asiṁ khaggaṁ (sya-all, km); khaggaṁ (pts1ed) The ascetic Gotama refrains from such beautification and adornment.’ iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as Tiracchānakathā literally means “animal talk”. The Pali word for animal, tiracchāna has the sense of “moving horizontally”, and “low talk” is that which does not elevate. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. Bhavābhava does not mean “existence and non-existence” but is a distributive compound, “this or that state of existence”. Indian religious texts are full of discussions about different heavens and hells. seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ Variant: itthikathaṁ → itthīkathaṁ (bj); itthikathaṁ purisakathaṁ (cck, km, mr); itthīkathaṁ purisakathaṁ (sya1ed, sya2ed) The ascetic Gotama refrains from such low talk.’ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti Variant: adhiciṇṇaṁ → āciṇṇaṁ (bj); aviciṇṇaṁ (pts1ed) The ascetic Gotama refrains from such argumentative talk.’ iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.” Ascetics roamed over the land, which made them useful as messengers. seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti The ascetic Gotama refrains from such errands.’ iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions. This includes trading monastery offerings for profit. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca Variant: lābhena lābhaṁ nijigīsitāro ca → lābhena ca lābhaṁ nijigiṁsitāro (bj, sya-all, pts1ed) The ascetic Gotama refrains from such deceit and flattery.’ iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti— Variant: iti → iti (bj, mr) Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. The middle section on ethics is finished. Majjhimasīlaṁ niṭṭhitaṁ. 2.3. The Large Section on Ethics 2.3. Mahāsīla ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. The Vinaya explains “low lore” as whatever is non-Buddhist or useless (pli-tv-bi-vb-pc49), while the commentary says it leads not to emancipation but to heaven. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and deciphering animal cries. Reading khattavijjā per variant as khettavijjā. Sara in saraparitta means “sound” not “arrow”. Compare with sarabhañña “chanting”. seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ Variant: khattavijjā → khettavijjā (sya-all) The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. The commentary oddly has “earrings or house-gables” for kaṇṇika (“bigears”), but it must be “rabbit”, for which see sasakaṇṇikā at Ja 535:76. seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. (Up)pathagamana can hardly mean that the sun, moon, and stars will “go astray”. Rather, patha here has the sense of “range”, so it means “come within range”, which describes an astrological conjunction. seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati Variant: sūriyaggāho → suriyaggāho (bj, sya-all, km, pts1ed) | devadudrabhi → devadundubhi (bj, sya-all, km, pts1ed) The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. Commentary has saṅkiraṇa/vikiraṇa as “saving and spending” (cp. Snp 1.6:23.1), but it seems unlikely. Vikiraṇa means “scattering” food or sand, while Sanskrit vikira is the ritual scattering of rice. Given the context, I think it refers to the custom of scattering rice at a wedding. For viruddhagabbhakaraṇa, viruddha means “obstructed”. The commentary here, in general agreement with the Niddesa on gabbhakaraṇa at Snp 4.14, explains as giving treatments for the survival of the fetus. I omit hanujappana as it is absent from the commentary and seems to have just arisen by confusion. seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. Santikamma is the Sanskrit śāntikakarman, a rite of for averting evil. For vassakamma and vossakamma, commentary has “fertile and infertile men” (vassoti puriso, vossoti paṇḍako), taking “rain” as a metaphor for “semen” which fertilizes. Such usages do have precedent elsewhere. But in context I take vassa simply as “rain” and vossa as equivalent to Sanskrit vyavasya in the sense of making a settlement for land. seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho The ascetic Gotama refrains from such low lore, such wrong livelihood.’ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One. Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. The longer section on ethics is finished. Mahāsīlaṁ niṭṭhitaṁ. ### 3. Views 3. Diṭṭhi #### 3.1. Theories About the Past (18 Total) 3.1. Pubbantakappika There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things. One meaning of dhamma is “principle” in the sense of a natural law as well as a moral value. Here begins the famous exposition of the sixty-two views. The subtlety of the analysis lies in how, rather than refuting the details of the views, the Buddha traces them all back to their fundamental psychology. Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And what are these principles? Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ? There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds. Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. And what are the eighteen grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi? ##### 3.1.1. Eternalism (Sassatavāda) 3.1.1. Sassatavāda There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. In such contexts, the “self” (attā) is a postulated metaphysical entity rather than a simple psychological sense of personal identity. The nature of this “self” or “soul” was endlessly debated. The Buddha rejected all theories of a “self”, and elsewhere it is said that “identity view” underlies all sixty-two views of the Brahmajāla (SN 41.3:4.13). The “cosmos” is the loka, otherwise translated as “world”. This sometimes refers to the simple physical realm, sometimes to the world of experience, or else, as here, the vast universe as conceived in ancient Indian thought. Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. And what are the four grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. The practice of jhāna or samādhi has never been regarded as uniquely Buddhist. However, right meditation begins with right view. Since these meditators begin with wrong view, their meditation merely reinforces their error. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati. Variant: (…) → (parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese) (sya-all, mr) That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. The recollection of past lives is specific and detailed as it is based on the clear mind of deep immersion. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Variant: udapādiṁ → upapādiṁ (bj, pts1ed) They say: So evamāha: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. This is the Upaniṣadic view of the eternal atman that is the immanent soul of the world or cosmos, loka. Elsewhere in the suttas such theorists assert that the self and the cosmos are identical (SN 24.3:1.3: so attā so loko). ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. The eternal “self” is contrasted with the ephemeral lives of beings. The famous word saṁsara is often understood as a “cycle” of rebirths, but the meaning is, rather, to “wander on” or “transmigrate”. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. with features and details. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Because of this I know: Their meditative experience revealed a process of transient and changing lives, yet from that they infer that there must be an eternal self. Imināmahaṁ etaṁ jānāmi: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. And what is the second ground on which they rely? Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This differs only in the length of time, which is now up to ten eons. A single eon (kappa) lasts longer than it would take to wear away a huge mountain by stroking it with a cloth once a century SN 15.5, while the number of eons is greater than the sands in the Ganges river SN 15.8. The vast time periods envisaged in early Buddhist texts are comparable with those of modern cosmology in physics. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They say: So evamāha: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. with features and details. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Because of this I know: Imināmahaṁ etaṁ jānāmi: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. And what is the third ground on which they rely? Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They say: So evamāha: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. with features and details. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Because of this I know: Imināmahaṁ etaṁ jānāmi: “The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. And what is the fourth ground on which they rely? Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: These theorists used a process of logic to arrive at the same conclusion as the meditators. Different groups of ascetic philosophers emphasized contemplation or rational inquiry as the means to the truth. The Buddha acknowledged that both are useful but limited because, as here, they can sometimes lead to mistaken conclusions. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: ‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none. I have my doubts about this phrase. Everywhere else, ito bahiddhā means “outside of the Buddhist community”, not “outside of the cases just considered”. Still, the commentary and the Chinese parallel at T 21 agree on this sense. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. The Realized One understands this: Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ A “view” (diṭṭhi) is a relatively fixed framework for understanding the world; a “theory”. The “grounds for views” (diṭṭhiṭṭhānā) are the bases from which the views are derived. In this case these are the meditative experiences or the logical reasoning. ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized extinguishment within himself. The word parāmasati means “to take hold” and is often used in the sense “to misapprehend”. Nibbuti is the verb form of nibbāna, which derives from the metaphor of “extinguishing” a flame. tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Variant: pajānanaṁ → pajānaṁ (?) Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. Yathābhūtaṁ is often translated as “as it really is”, while I usually render it simply as “truly”. It often has a technical sense of seeing “how things came to be (bhuta)” as a process of conditionality (SN 12.31:7.1). Such direct vision of the truth is an attribute of the stream-enterer, who has realized the first of the four stages of awakening, in contrast with those on the path who still rely on faith or inference (SN 25.1). Here it refers to the understanding of feelings from a fivefold perspective. Feelings underlie intellectual theories and arguments, which serve to sate cravings and fears. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. The truth is extremely hard to see, but it is possible. The Buddha has done it. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. The first recitation section. Paṭhamabhāṇavāro. ##### 3.1.2. Partial Eternalism 3.1.2. Ekaccasassatavāda There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. Despite being views of the “self and the cosmos”, the main focus in the next four views is the self. Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. And what are the four grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi? There comes a time when, after a very long period has passed, this cosmos contracts. This is the end of an eon. It might be compared with what the physicists call the “big crunch”. Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. The human and similar realms are destroyed in the conflagration at the end of the universe, but sentient beings are sustained by the power of their past kamma. The “realm of streaming radiance” is a Brahmā heaven corresponding to the second jhāna. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. There comes a time when, after a very long period has passed, this cosmos expands. This might be compared with the “big bang” of a cyclic universe. Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. As it expands an empty mansion of Brahmā appears. The realms into which beings are reborn exist interdependently with the beings themselves. The different dimensions correspond with different kinds of kamma. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of radiant deities and is reborn in that empty mansion of Brahmā. That is, they pass from a world corresponding to the second jhāna to one corresponding to the first jhāna. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati. But after staying there all alone for a long time, they become dissatisfied and anxious: Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati: Variant: uppajjati → upapajjati (sya-all, csp1ed) ‘Oh, if only another being would come to this state of existence.’ ‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti. Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of radiant deities and are reborn in that empty mansion of Brahmā in company with that being. These beings are reborn according to their own kamma, and it is just a coincidence that they appear after the first being made their wish. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. Now, the being who was reborn there first thinks: Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti: ‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. The idea of a creator god arose due to ego and delusion. ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. Variant: sajitā → sajjitā (sya-all, km); sañjitā (pts1ed) These beings were created by me! Mayā ime sattā nimmitā. Why is that? Taṁ kissa hetu? Because first I thought: Mamañhi pubbe etadahosi: “Oh, if only another being would come to this state of existence.” “aho vata aññepi sattā itthattaṁ āgaccheyyun”ti. Such was my heart’s wish, and then these creatures came to this state of existence.’ The other creatures appeared after his wish, not because of it. God confuses correlation with causation, a mistake perpetuated by no small number of his followers. Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti. Variant: mama ca → mamañca (bj, sya-all, pts1ed) And the beings who were reborn there later also think: Yepi te sattā pacchā upapannā, tesampi evaṁ hoti: Variant: upapannā → uppannā (si) ‘This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. ‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. And we have been created by him. Iminā mayaṁ bhotā brahmunā nimmitā. Why is that? Taṁ kissa hetu? Because we see that he was reborn here first, and we arrived later.’ Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti. And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. Again, their meditation experience is genuine, but what they infer from it goes beyond the facts. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. They say: So evamāha: ‘He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. ‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ The surviving forms of Indic religion (Buddhism, Hinduism, Jainism) typically hold that all creatures ultimately share the same nature and hence can find liberation. Here we see this was not always the case, for these theorists believed that there are inherently different orders of beings in the cosmos. This is not due to their conduct but to the circumstances of their creation. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. Variant: Idaṁ → idaṁ kho (csp1ed) And what is the second ground on which they rely? Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods. Note that mindfulness (sati) is not held to be a specifically Buddhist virtue. Here it refers to a sense of moral compass and self-awareness, rather than a meditation practice. Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti. Variant: sammussati → mussati (bj, pts1ed); pamussati (sya-all) It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. They say: So evamāha: ‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ Here the difference in beings is attributed not to the circumstances of their creation but to their behavior. It seems that in this view heaven is lost forever. aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. And what is the third ground on which they rely? Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. The parallel between manopadosika (“malevolent”) and khiddapadosika (“depraved by play”) suggests a rendering “depraved in mind” for manopadosika. However, elsewhere in the suttas manopadosa consistently means “malicious intent” (MN 56:13.15, MN 93:18.30, DN 26:20.3.. Also see mano padūseyya at MN 21:20.1 and MN 28:9.6. Thus the contrast is between greed and hate. Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti. It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. They say: So evamāha: ‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. ‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. And what is the fourth ground on which they rely? Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable. ‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo. That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’ This is mind-body dualism, the idea that the mind is made of a fundamentally different stuff than the body. Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. The Realized One understands this: Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized extinguishment within himself. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.1.3. The Cosmos is Finite or Infinite 3.1.3. Antānantavāda There are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds. Here we move from views that conceive of both the self and the cosmos together to those that focus only on the physical extent of the cosmos. It is not clear why these are classified as “views of the past”. Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. And what are the four grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite. Once again the view is inferred from meditation, showing that meditative experience was regarded by some as revealing genuine truths about the physical realm. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati. They say: So evamāha: ‘The cosmos is finite and bounded. ‘antavā ayaṁ loko parivaṭumo. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. The nature of their meditation is assumed to be the nature of the world itself. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. Because of this I know: Imināmahaṁ etaṁ jānāmi: “The cosmos is finite and bounded.”’ “yathā antavā ayaṁ loko parivaṭumo”’ti. This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. And what is the second ground on which they rely? Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite. In each of the two previous sets of four views, the views themselseves were the same, only the means of knowing them differed. Here the views themselves differ. The differences take the form of a tetralemma: A, not-A, both A and not-A, neither A nor not-A. This pattern is commonly found in early Buddhism. The final two items are not meant to be obscure or mysterious, but to express genuine possibilities that cannot be captured by a simple duality. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati. They say: So evamāha: ‘The cosmos is infinite and unbounded. ‘ananto ayaṁ loko apariyanto. The ascetics and brahmins who say that Ye te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is finite are wrong. It is common today to say that one’s own experience is valid for oneself. Clearly that is not how these philosophers thought. “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. The cosmos is infinite and unbounded. Ananto ayaṁ loko apariyanto. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. Because of this I know: Imināmahaṁ etaṁ jānāmi: “The cosmos is infinite and unbounded.”’ “yathā ananto ayaṁ loko apariyanto”’ti. This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. And what is the third ground on which they rely? Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally. It seems seems they perceive the universe as if it expanded like a disc. One might call it a “discworld”. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī. They say: So evamāha: ‘The cosmos is both finite and infinite. ‘antavā ca ayaṁ loko ananto ca. The ascetics and brahmins who say that Ye te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is finite are wrong, “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. and so are those who say that Yepi te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is infinite. “ananto ayaṁ loko apariyanto”ti, tesampi musā. The cosmos is both finite and infinite. Antavā ca ayaṁ loko ananto ca. Why is that? Taṁ kissa hetu? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. Because of this I know: Imināmahaṁ etaṁ jānāmi: “The cosmos is both finite and infinite.”’ “yathā antavā ca ayaṁ loko ananto cā”’ti. This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. And what is the fourth ground on which they rely? Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘The cosmos is neither finite nor infinite. The text doesn’t specify what this is, but it might include the view that the ideas “finite” and “infinite” are inadequate to describe the universe. Consider a universe expanding at the speed of light. At any point in time it is not infinite, but as it is impossible to reach its end it is not finite either. ‘nevāyaṁ loko antavā, na panānanto. The ascetics and brahmins who say that Ye te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is finite are wrong, “antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. as are those who say that Yepi te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is infinite, “ananto ayaṁ loko apariyanto”ti, tesampi musā. and also those who say that Yepi te samaṇabrāhmaṇā evamāhaṁsu: the cosmos is both finite and infinite. “antavā ca ayaṁ loko ananto cā”ti, tesampi musā. The cosmos is neither finite nor infinite.’ Nevāyaṁ loko antavā, na panānanto’ti. This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. The Realized One understands this: Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized extinguishment within himself. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.1.4. Endless Flip-floppers 3.1.4. Amarāvikkhepavāda There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds. Vikkhepa is “flip-flopping”. Amarā is explained as either “undying” or “eel-like”. Amarā in the sense of “eel” is dubious, since it seems to be found only in the commentary to this term. DA 21 has 異問異答, “other question other answer”, where 異 evidently stands for añña or similar. Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. And what are the four grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi? It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. This is a basic requirement for any spiritual teacher. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. They think: Tassa evaṁ hoti: ‘I don’t truly understand what is skillful and what is unskillful. ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. If I were to declare that something was skillful or unskillful I might be wrong. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. That would be stressful for me, Yaṁ mamassa musā, so mamassa vighāto. and that stress would be an obstacle.’ Yo mamassa vighāto so mamassa antarāyo’ti. So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Despite their dullness, they have a genuine sense of conscience and wish to avoid breaking precepts. Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ A wise teacher avoids making pronouncements about what they do not understand, but these teachers use this as a cover to hide the fact that they do not understand anything. ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. And what is the second ground on which they rely? Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. They think: Tassa evaṁ hoti: ‘I don’t truly understand what is skillful and what is unskillful. ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. Here too they show a certain sincerity to avoid giving rise to unwholesome qualities. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. That would be grasping on my part. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. Variant: Yattha → yo (?) That would be stressful for me, Yaṁ mamassa upādānaṁ, so mamassa vighāto. and that stress would be an obstacle.’ Yo mamassa vighāto, so mamassa antarāyo’ti. So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. And what is the third ground on which they rely? Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. They think: Tassa evaṁ hoti: ‘I don’t truly understand what is skillful and what is unskillful. ‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. Suppose I were to declare that something was skillful or unskillful. Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ; There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They avoid making statements not from a sense of conscience but because of fear of public shaming. santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, Variant: bhindantā → vobhindantā (bj, pts1ed) They might pursue, press, and grill me about that. te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. I’d be stumped by such a grilling. Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ. That would be stressful for me, Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto. and that stress would be an obstacle.’ Yo mamassa vighāto, so mamassa antarāyo’ti. So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. And what is the fourth ground on which they rely? Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? It’s when some ascetic or brahmin is dull and stupid. Also at MN 76:30.2. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. Here begins a series of four tetrads that are commonly encountered in the suttas. The first is the belief in an afterlife. ‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so. ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Suppose you were to ask me whether there is no other world … The denial of an afterlife. ‘Natthi paro loko …pe… whether there both is and is not another world … This could include a belief that eternal life is offered only to adherents of a certain religion. ‘atthi ca natthi ca paro loko …pe… whether there neither is nor is not another world … This could include the idea that our intrinsic nature is one with the cosmos, and our separation from that infinitude in this life is only a veil of delusion. Thus there is no other world, because all worlds are this world, but it is also not the case that there is nothing after death. ‘nevatthi na natthi paro loko …pe… whether there are beings who are reborn spontaneously … This is beings such as the gods or various ghosts and spirits, which are not born organically. ‘atthi sattā opapātikā …pe… whether there are not beings who are reborn spontaneously … This denies the existence of such beings. Not everyone in ancient India believed in the various orders of beings. ‘natthi sattā opapātikā …pe… whether there both are and are not beings who are reborn spontaneously … The belief that beings both spontaneously born and organically born. Perhaps this denies that such a distinction can be made clearly, because both kinds of birth take place within the same order of beings. ‘atthi ca natthi ca sattā opapātikā …pe… whether there neither are nor are not beings who are reborn spontaneously … Beings are reborn in other ways. ‘nevatthi na natthi sattā opapātikā …pe… whether there is fruit and result of good and bad deeds … This is the standard Buddhist view of kamma, shared with some, but not all, of the other Indian religions of the time. ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there is not fruit and result of good and bad deeds … Doing good or bad has no result; moral nihilism. ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there both is and is not fruit and result of good and bad deeds … Sometimes good and bad deeds have results, other times not. ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether there neither is nor is not fruit and result of good and bad deeds … The results of actions are too subtle to be described as good or bad. ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… whether a Realized One exists after death … That an awakened one, whether the Buddha or anyone else, exists after death, for example in an eternal state of Nirvana. ‘hoti tathāgato paraṁ maraṇā …pe… whether a Realized One doesn’t exist after death … That a sage ceases to exist at the time of death. From a Buddhist point of view, this is incoherent since it assumes the underlying attachment to a “self”, which the Realized One has done away with. ‘na hoti tathāgato paraṁ maraṇā …pe… whether a Realized One both exists and doesn’t exist after death … For example, their body does not exist but their mind does. ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… Variant: hoti ca na ca hoti → hoti ca na hoti ca (bj, pts1ed, mr) whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so. That a sage is in a subtle state that cannot be characterized in terms of existence. ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’ ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question. Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.1.5. Doctrines of Origination by Chance 3.1.5. Adhiccasamuppannavāda There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. And what are the two grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? There are gods named ‘non-percipient beings’. This is an obscure realm of existence where the operations of consciousness are suspended. Santi, bhikkhave, asaññasattā nāma devā. When perception arises they pass away from that host of gods. Saññuppādā ca pana te devā tamhā kāyā cavanti. It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati. They say: So evamāha: ‘The self and the cosmos arose by chance. ‘adhiccasamuppanno attā ca loko ca. Why is that? Taṁ kissa hetu? Because formerly I didn’t exist. Now, having not been, I’ve sprung into existence.’ Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. And what is the second ground on which they rely? Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? It’s when some ascetic or brahmin relies on logic and inquiry. Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: ‘The self and the cosmos arose by chance.’ ‘adhiccasamuppanno attā ca loko cā’ti. This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past. First each section is concluded, then the whole first part is concluded. This kind of formalism is a characteristic of oral tradition. Here it creates there is a nested hierarchy of content, clarifing the sturcture of the content and helping to preserve the text in memory. Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā. The Realized One understands this: Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized extinguishment within himself. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. The second recitation section. Dutiyabhāṇavāro. #### 3.2. Theories About the Future (44 Total) 3.2. Aparantakappika There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds. This section introduces more tetralemmas. Many of the views describe the self in terms of the five aggregates—form, feeling, perception, choices, and consciousness. Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. And what are the forty-four grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi? ##### 3.2.1. Percipient Life After Death 3.2.1. Saññīvāda There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. And what are the sixteen grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi? They assert: ‘The self is well and percipient after death, and it has form … Usually a self is conceived of as percipient, so that the subject experiences a continuity. The term aroga (“well”) implies that the self survives in a healthy and undamaged form. A naive belief in heavenly rebirth would fall under this view. ‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. formless … ‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. both having form and formless … ‘Rūpī ca arūpī ca attā hoti …pe…. neither having form nor formless … ‘Nevarūpī nārūpī attā hoti …. finite … ‘Antavā attā hoti …. infinite … ‘Anantavā attā hoti …. both finite and infinite … ‘Antavā ca anantavā ca attā hoti …. neither finite nor infinite … ‘Nevantavā nānantavā attā hoti …. of unified perception … ‘Ekattasaññī attā hoti …. of diverse perception … ‘Nānattasaññī attā hoti …. of limited perception … ‘Parittasaññī attā hoti …. of limitless perception … ‘Appamāṇasaññī attā hoti …. experiences nothing but happiness … ‘Ekantasukhī attā hoti …. experiences nothing but suffering … ‘Ekantadukkhī attā hoti …. experiences both happiness and suffering … ‘Sukhadukkhī attā hoti …. experiences neither happiness nor suffering.’ ‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.2.2. Non-Percipient Life After Death 3.2.2. Asaññīvāda There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds. Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. And what are the eight grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? They assert: ‘The self is well and non-percipient after death, and it has form … Here the self has a physical dimension but no perception. This might include rebirth as a plant or inanimate object. ‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. formless … ‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. both having form and formless … ‘Rūpī ca arūpī ca attā hoti …pe…. neither having form nor formless … ‘Nevarūpī nārūpī attā hoti …. finite … ‘Antavā attā hoti …. infinite … ‘Anantavā attā hoti …. both finite and infinite … ‘Antavā ca anantavā ca attā hoti …. neither finite nor infinite.’ ‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.2.3. Neither Percipient Nor Non-Percipient Life After Death 3.2.3. Nevasaññīnāsaññīvāda There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. Buddhism acknowledges a formless realm of neither perception nor non-perception, which is attained through advanced meditation. Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. And what are the eight grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? They assert: ‘The self is well and neither percipient nor non-percipient after death, and it has form … ‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. formless … ‘Arūpī attā hoti …pe…. both having form and formless … ‘Rūpī ca arūpī ca attā hoti …. neither having form nor formless … ‘Nevarūpī nārūpī attā hoti …. finite … ‘Antavā attā hoti …. infinite … ‘Anantavā attā hoti …. both finite and infinite … ‘Antavā ca anantavā ca attā hoti …. neither finite nor infinite.’ ‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.2.4. Annihilationism (Ucchedavāda) 3.2.4. Ucchedavāda There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds. These theorists assert the true existence of a being, thus falling into the fallacy of identity view. For the Buddha, the words “being” or a “self” describe an ongoing process that is conditioned and impermanent, and do not correspond to a genuine metaphysical reality. The distinction between contingent, empirical reality and metaphysical, absolute existence is essential to understanding Buddhism. Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. And what are the seven grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi? There are some ascetics and brahmins who have this doctrine and view: Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: Variant: evaṁdiṭṭhi → evaṁdiṭṭhī (bj, pts1ed, mr) ‘This self has form, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ This is the materialist view, which accepts only the coarse physical realm. This view is common today, but was also well known in the Buddha’s time. ‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. The theorist accepts multiple selves. As self theories evolve, they typically move from more coarse materialist theories towards more subtle conceptions. Sometimes the former view is rejected as being false. Sometimes, as here, the former view is seen not as false, but as incomplete and shallow. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self that is divine, having form, sensual, consuming solid food. “Form” (rūpa) includes not just the physical realm of the elements, but various kinds of subtle form (sukhumarūpa). These include the energetic or mind-made bodies of beings in various dimensions. Rūpa ultimately refers to the appearance or manifestation of physical properties, and can even include the perception of colors, lights, and shapes in the mind. Here the bodies of the divine beings are not very distant from our own, as they still consume solid food. This probably refers to various nature deities or entities that were believed to consume the food offered to them by humans. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ Whereas the eternalists believe that their heavenly rebirth will last forever, annihilationists believe that even heaven is limited, and it ends in final annihilation. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty. This is a more subtle kind of divine rebirth, no longer dependent on physical food. The subtle body still takes on a humanoid form, however, appearing complete in all its limbs. It includes realms produced through the practice of the four jhānas. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. Such a rebirth has left even the subtle body behind, becoming sheer consciousness. The word āyatana is from a root meaning “expanse”. It is prominently used in this context, where it refers to a realm or “dimension” of rebirth, and in the analysis of sense experience, where it refers to a “field” of sense experience. Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. Variant: atthaṅgamā → atthagamā (bj, pts1ed) You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ This phrase appears incongruous as formless beings do not have a body. However the Chinese parallel at DA 21 does not mention kāya here, so it is likely to have arisen as an error in transmission where an earlier phrase was mistakenly copied. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago. You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self becomes rightly annihilated. no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception. The extension of the normal description of this state with the phrase “this is peaceful, this is sublime” is found only here and at AN 10.99:35.1. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago. You don’t know or see that. Taṁ tvaṁ na jānāsi na passasi. But I know it and see it. Tamahaṁ jānāmi passāmi. Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’ So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. That is how some assert the annihilation of an existing being. Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being. Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ##### 3.2.5. Extinguishment in the Present Life 3.2.5. Diṭṭhadhammanibbānavāda There are some ascetics and brahmins who speak of extinguishment in the present life. They assert the ultimate extinguishment of an existing being in the present life on five grounds. The Buddha taught of extinguishment (nibbāna) in this very life, but not of an “existing being”. Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. And what are the five grounds on which they rely? Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi? There are some ascetics and brahmins who have this doctrine and view: Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: ‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in the present life.’ The hedonist. ‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. That is how some assert the extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self attains ultimate extinguishment in the present life. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Why is that? Taṁ kissa hetu? Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. Here we see the philosophical reasoning that prompts the evolution of more refined conceptions of self. Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ The jhānas are central to Buddhist meditation. As we have seen above, however, if they are undertaken with wrong view, the experience itself will tend to reinforce the attachment to a self. Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. That is how some assert the extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self attains ultimate extinguishment in the present life. The theorist has an experience of a deeper state of meditation, so they know that the first jhāna cannot be the ultimate. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Why is that? Taṁ kissa hetu? Because the placing of the mind and the keeping it connected there are coarse. Jhānas are subtle states of refined consciousness in which nothing is coarse when compared to ordinary consciousness. Within each state, however, certain mental factors are coarse relative to others. A meditator proceeds through the jhānas with the successive stilling of the relatively coarser factors in each state. Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati. But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. That is how some assert the extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self attains ultimate extinguishment in the present life. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Why is that? Taṁ kissa hetu? Because the rapture and emotional excitement there are coarse. Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati. But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’ Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. That is how some assert the ultimate extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; But that’s not how this self attains ultimate extinguishment in the present life. no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. Why is that? Taṁ kissa hetu? Because the bliss and enjoyment there are coarse. Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati. But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’ Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. That is how some assert the extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. These are the five grounds on which those ascetics and brahmins assert the ultimate extinguishment of an existing being in the present life. Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. Any ascetics and brahmins who assert the ultimate extinguishment of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none. It is not clear why the still more subtle states of the formless attainments are not included here. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future. Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi … The Realized One understands this … pe… And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future. Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi. Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; natthi ito bahiddhā. The Realized One understands this: Tayidaṁ, bhikkhave, tathāgato pajānāti: ‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ Even the views of annihilation or extinguishment lead to rebirth, contrary to the beliefs of those who hold them. ‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized extinguishment within himself. Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. ### 4. The Grounds For Assertions About the Self and the Cosmos 4\. Attālokapaññattivatthu 4.1. Anxiety and Evasiveness 4.1. Paritassitavipphanditavāra Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds … Here the Buddha brings to the fore the notion of feelings which has been briefly mentioned throughout the text. Views are not objective descriptions of the world, but responses to our innermost needs. The word paritassita (“anxiety”) conveys both fear and desire, while vipphandita (“evasiveness”) captures how attachment to theorizing serves as an avoidance strategy. Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. partially eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. finite or infinite on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they resort to flip-flops on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they assert that the self and the cosmos arose by chance on two grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. they theorize about the past on these eighteen grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they assert that the self lives on after death in a percipient form on sixteen grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or that the self lives on after death in a non-percipient form on eight grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they assert the annihilation of an existing being on seven grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they assert the ultimate extinguishment of an existing being in the present life on five grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. they theorize about the future on these forty-four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 4.2. Conditioned by Contact 4.2. Phassapaccayāvāra Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds … The analysis is introducing more elements of dependent origination. The famous twelve links say that contact is the condition for feeling, which in turn causes craving. Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. partially eternal on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. finite or infinite on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā. or they resort to flip-flops on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā. or they assert that the self and the cosmos arose by chance on two grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. they theorize about the past on these eighteen grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā. or they assert that the self lives on after death in a percipient form on sixteen grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā. or that the self lives on after death in a non-percipient form on eight grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. or they assert the annihilation of an existing being on seven grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā. or they assert the ultimate extinguishment of an existing being in the present life on five grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā. they theorize about the future on these forty-four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā. When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact. Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā. 4.3. Not Possible 4.3. Netaṁṭhānaṁvijjativāra Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact. The text repeats all, but I abbreviate for legibility. In the oral tradition, extensive repetitions serve to reinforce the learning and ensure reliability of transmission. More subtly, they also help deepen understanding and contemplation. After reciting the extensive and complex treatment of the sixty-two views, the reciter takes the time to go over them again and again, letting them settle and consolidate. True learning takes time. Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 4.4. Dependent Origination 4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā … yepi te samaṇabrāhmaṇā amarāvikkhepikā … yepi te samaṇabrāhmaṇā adhiccasamuppannikā … yepi te samaṇabrāhmaṇā pubbantakappikā … yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā … yepi te samaṇabrāhmaṇā ucchedavādā … yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā … yepi te samaṇabrāhmaṇā aparantakappikā … Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Finally the process of dependent origination, which has been foreshadowed little by little, is brought to its ultimate conclusion. It still does not include the full twelve factors, but the process beginning with ignorance is implied throughout. yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. ### 5. The End of the Round 5\. Vivaṭṭakathādi When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things. Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti. All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. They cannot see a way past attachment so long as they theorize in terms of an existing self. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’ The title is explained with a vivid simile. The Buddha was a master of observation, and constantly drew from everyday experience to illustrate his teachings. The metaphor works on a surface level to illustrate how theorists are trapped. But it also conveys something deeper, a sense of pathos and empathy with the helpless creatures who have no idea why they suffer. Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; Variant: udakadahaṁ → udakarahadaṁ (sya-all) In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. The Realized One’s body remains, but his conduit to rebirth has been cut off. The Buddha is not his body, which is merely the remnant of past kamma. The phrase bhavanetti (“conduit to rebirth”) invokes a channel that leads to a future life. Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. As long as his body remains he will be seen by gods and humans. Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. But when his body breaks up, after life has ended, gods and humans will see him no more. Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā. When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. This metaphor is found at Bṛhadāraṇyaka Upaniṣad 4.3.36, where it refers to the separation of the self from the body at death. Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; In the same way, the Realized One’s body remains, but his conduit to rebirth has been cut off. evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, As long as his body remains he will be seen by gods and humans. yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā, But when his body breaks up, after life has ended, gods and humans will see him no more.” kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti. When he had spoken, Venerable Ānanda said to the Buddha, Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?” “acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? “Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Prime Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.” It is not uncommon to find multiple names for the same sutta, and here we see this practice originated with the Buddha himself. When is referred to by name at SN 41.3:2.4 and Pli Tv Kd 21:1.8.8, however, it is always called the Brahmajāla. “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants were happy with what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. And while this discourse was being spoken, the galaxy shook. This is a sign of an especially momentous teaching. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti. Variant: dasasahassī → sahassī (pts1ed) Brahmajālasuttaṁ niṭṭhitaṁ paṭhamaṁ.