5

Brahmajala Sutta
The Supreme Net What the Teaching Is Not
For free distribution only, as a gift of Dhamma

Thus have I heard: [1] Once the Lord was traveling along the main road between Rajagaha and Nalanda [ ] with a large company o some ive hundred mon!s" #nd the wanderer$ %uppiya [!] was also traveling on that road with his pupil the youth$ &rahmadatta" #nd %uppiya was inding ault in all sorts o ways with the &uddha$ the 'hamma and the %angha$ whereas his pupil$ &rahmadatta was spea!ing in various ways in their praise" #nd so these two$ teacher and pupil$ directly opposing each other(s arguments$ ollowed close behind the Lord and his order o mon!s" Then the Lord stopped or one night with his mon!s at the royal par! o #mbalatthi!a" #nd %uppiya too stopped there or the night with his pupil &rahmadatta" #nd %uppiya went on abusing the &uddha$ the 'hamma and the %angha$ while his pupil &rahmadatta de ended them" #nd thus disputing$ they ollowed close behind the &uddha and his order o mon!s" Now in the early morning a number o mon!s$ having got up$ gathered together and sat in the Round )avilion$ and this was the trend o their tal!: *It is wonder ul$ riends$ it is marvelous how the &lessed Lord$ the #rahant$ the ully +nlightened &uddha !nows$ sees and clearly distinguishes the di erent inclinations o beings, -or here is the wanderer %uppiya inding ault in all sorts o ways with the &uddha$ the 'hamma and the %angha$ while his pupil &rahmadatta in various ways de ends them" #nd$ still disputing$ they ollow closely behind the &lessed Lord and his order o mon!s"* Then the Lord$ being aware o what those mon!s were saying$ went to the Round )avilion and sat down on the prepared seat" Then he said: *.on!s$ what was the subject o your conversation just now/ 0hat tal! have I interrupted/* #nd they told him" *.on!s$ i anyone should spea! in disparagement o me$ o the 'hamma or o the %angha$ you should not be angry$ resent ul or upset on that account" I you were to be angry or displeased at such disparagement$ that would only be a hindrance to you" -or i others disparage me$ the 'hamma or the %angha$ and you are angry or displeased$ can you recogni1e whether what they say is right or not/* 2No$ Lord"3 *I others disparage me$ the 'hamma or the %angha$ then you must e4plain what is incorrect as being

; incorrect*$ saying: 2That is incorrect$ that is alse$ that is not our way$["] that is not ound among us"3 *&ut$ mon!s$ i others should spea! in praise o me$ o the 'hamma or o the %angha$ you should not on that account be pleased$ happy or elated" I you were to be pleased$ happy or elated at such praise$ that would only be a hindrance to you"* I others praise me$ the 'hamma or the %angha$ you should ac!nowledge the truth o what is true$ saying: 2That is correct$ that is right$ that is our way$ that is ound among us3" *It is$ mon!s$ or elementary$ in erior matters o moral practice [#] that the worldling [$] would praise the Tath6gata" [%] #nd what are these elementary$ in erior matters or which the worldling would praise him/*

Short Section &n 'orality ()*

*#bandoning the ta!ing o li e$ the ascetic 7otama dwells re raining rom ta!ing li e$ without stic! or sword$ scrupulous$ compassionate$ trembling or the wel are o all living beings"* Thus the worldling would praise the Tathagata" [8] *#bandoning the ta!ing o what is not given$ the ascetic 7otama dwells re raining rom ta!ing what is not given$ living purely$ accepting what is given$ awaiting what is given$ without stealing" #bandoning un9chastity$ the ascetic 7otama lives ar rom it$ aloo rom the village9 practice o se4"* [1+] *#bandoning alse speech$ the ascetic 7otama dwells re raining rom alse speech$ a truth9spea!er$ one to be relied on$ trustworthy$ dependable$ not a deceiver o the world" #bandoning malicious speech$ he does not repeat there what he has heard here to the detriment o these$ or repeat here what he has heard there to the detriment o those" Thus he is a reconciler o those at variance and an encourager o those at one$ rejoicing in peace$ loving it$ delighting in it$ one who spea!s up or peace" #bandoning harsh speech$ he re rains rom it" :e spea!s whatever is blameless$ pleasing to the ear$ agreeable$ reaching the heart$ urbane$ pleasing and attractive to the multitude" #bandoning idle chatter$ he spea!s at the right time$ what is correct and to the point$ [11] o 'hamma and discipline" :e is a spea!er whose words are to be treasured$ seasonable$ reasoned$ well9 de ined and connected with the goal"*[1 ] Thus the worldling would praise the Tath6gata" *The ascetic 7otama is a re rainer rom damaging seeds and crops" :e eats once a day and not at night$ re raining rom eating at improper times" [1!] :e avoids watching dancing$ singing$ music and shows" :e abstains rom using garlands$ per umes$ cosmetics$ ornaments and adornments" :e avoids using high or wide beds" :e avoids accepting gold and silver" [1"] :e avoids accepting raw grain or raw lesh$ he does not accept women and young girls$ male or emale slaves$ sheep and goats$ coc!s and pigs$ elephants$ cattle$ horses and mares$ ields and plots$ [1#] he re rains rom running errands$ rom buying and selling$ rom cheating with alse weights and measures$ rom bribery and corruption$ deception$ and insincerity$ rom wounding$ !illing$ imprisoning$ highway robbery$ and ta!ing ood by orce"* Thus the worldling would praise the

> Tath6gata"

'iddle Section &n 'orality

*0hereas$ gentlemen$ some ascetics and &rahmins$ eeding on the ood o the aith ul$ are addicted to the destruction o such seeds as are propagated rom roots$ rom stems$ rom joints$ rom cuttings$ rom seeds$ the ascetic 7otama re rains rom such destruction"* Thus the worldling would praise the Tath6gata" *0hereas some ascetics and &rahmins$ eeding on the ood o the aith ul$ remain addicted to the enjoyment o stored9up goods such as ood$ drin!$ clothing$ carriages$ beds$ per umes$ meat$ the ascetic 7otama re rains rom such enjoyment"* *0hereas some ascetics and &rahmins < remain addicted to attending such shows as dancing$ singing$ music$ displays$ recitations$ hand9music$ cymbals and drums$ airy9 shows$ [1$] acrobatic and conjuring tric!s$ [1%] combats o elephants$ bu aloes$ bulls$ goats$ rams$ coc!s and =uail$ ighting with staves$ bo4ing$ wrestling$ sham9 ights$ parades$ maneuvers and military reviews$ the ascetic 7otama re rains rom attending such displays"* *0hereas some ascetics and &rahmins remain addicted to such games and idle pursuits as eight9 or ten9row chess$ [1)] chess in the air$ [1,] hopscotch$ spilli!ins$ dicing$ hitting stic!s$ (hand9pictures($ ball9games$ blowing through toy pipes$ playing with toy ploughs$ turning somersaults$ playing with toy windmills$ measures$ carriages$ and bows$ guessing letters$ [ +] guessing thoughts$ [ 1] mimic!ing de ormities$ the ascetic 7otama re rains rom such idle pursuits"* *0hereas some ascetics and &rahmins remain addicted to high and wide beds and long chairs$ couches adorned with animal igures$ [ ] leecy or variegated coverlets$ coverlets with hair on both sides or one side$ sil! coverlets$ embroidered with gems or without$ elephant9$ horse9 or chariot9rugs$ choice spreads o antelope9hide$ couches with awnings$ or with red cushions at both ends$ the ascetic 7otama re rains rom such high and wide beds"* *0hereas some ascetics and &rahmins remain addicted to such orms o sel 9adornment and embellishment as rubbing the body with per umes$ massaging$ bathing in scented water$ shampooing$ using mirrors$ ointments$ garlands$ scents$ unguents$ cosmetics$ bracelets$ headbands$ ancy stic!s$ bottles$ swords$ sunshades$ decorated sandals$ turbans$ gems$ ya!9tail ans$ long9 ringed white robes$ the ascetic 7otama re rains rom such sel 9 adornment"* *0hereas some ascetics and &rahmins remain addicted to such un9edi ying conversation [ !] as about !ings$ robbing ministers$ armies$ dangers$ wars$ ood$ drin!$ clothes$ beds$ garlands$ per umes$ relatives$ carriages$ villages$ towns and cities$ countries$ women$ heroes$ street9 and well9gossip$ tal! o the departed$ desultory chat$ speculations about

@ land and sea$ [ "] tal! about being and non9being$ [ #] the ascetic 7otama re rains rom such conversation"* *0hereas some ascetics and &rahmins remain addicted to disputation such as: 2?ou don(t understand this doctrine and discipline 9 I do,3 *:ow could you understand this doctrine and discipline/* 2?our way is all wrong 9 mine is right,3 *I am consistent 9 you aren(t,* 2?ou said last what you should have said irst$ and you said irst what you should have said last,3 *0hat you too! so long to thin! up has been re uted,* 2?our argument has been overthrown$ you(re de eated,3 *7o on$ save your doctrine 9 get out o that i you can,* The ascetic 7otama re rains rom such disputation"* *0hereas some ascetics and &rahmins remain addicted to such things as running errands and messages$ such as or !ings$ ministers$ nobles$ &rahmins$ householders and young men who say: 27o here 9 go there, Ta!e this there bring that rom there,3 the ascetic 7otama re rains rom such errand9running"* *0hereas some ascetics and &rahmins remain addicted to deception$ patter$ hinting$ belittling$ and are always on the ma!e or urther gains$ the ascetic 7otama re rains rom such deception"* Thus the worldling would praise the Tath6gata"

-arge Section &n 'orality

*0hereas some ascetics and &rahmins$ eeding on the ood o the aith ul$ ma!e their living by such base arts$ such wrong means o livelihood as palmistry$ [ $] divining by signs$ portents$ dreams$ body9mar!s$ mouse9gnawing$ ire9oblations$ oblations rom a ladle o hus!s$ rice9powder$ rice9grains$ ghee or oil$ rom the mouth or o blood$ reading the inger9tips$ house9 and garden9lore$ s!ill in charms$ ghost9lore$ earth9house lore$ [ %] sna!e9lore$ poison9lore$ rat9lore$ bird9lore$ crow9lore$ oretelling a person(s li e9span$ charms against arrows$ !nowledge o animals3 cries$ the ascetic 7otama re rains rom such base arts and wrong means o livelihood"* *0hereas some ascetics and &rahmins ma!e their living by such base arts as judging the mar!s o gems$ stic!s$ clothes$ swords$ spears$ arrows$ weapons$ women$ men$ boys$ girls$ male and emale slaves$ elephants$ horses$ bu aloes$ bulls$ cows$ goats$ rams$ coc!s$ =uail$ iguanas$ bamboo9rats$ [ )] tortoises$ deer$ the ascetic 7otama re rains rom such base arts"* *0hereas some ascetics and &rahmins ma!e their living by such base arts as predicting: 2The chie s will march out [ ,] 9 the chie s will march bac!3$ *Our chie s will advance

B and the other chie s will retreat*$ 2Our chie s will win and the other chie s will lose3$ *(The other chie s will win and ours will lose*$ 2Thus there will be victory or one side and de eat or the other3$ the ascetic 7otama re rains rom such base arts"* *0hereas some ascetics and &rahmins ma!e their living by such base arts as predicting an eclipse o the moon$ the sun$ a starA that the sun and moon will go on their proper course 9 will go astrayA that a star will go on its proper course 9 will go astrayA that there will be a shower o meteors$ a bla1e in the s!y$ an earth=ua!e$ thunderA a rising$ setting$ dar!ening$ brightening o the moon$ the sun$ the starsA and 2such will be the outcome o these things3$ the ascetic 7otama re rains rom such base arts and wrong means o livelihood"* *0hereas some ascetics and &rahmins ma!e their living by such base arts as predicting good or bad rain allA a good or bad harvestA security$ dangerA disease$ healthA or accounting$ computing$ calculating$ poetic composition$ philosophi1ing$ the ascetic 7otama re rains rom such base arts and wrong means o livelihood"* *0hereas some ascetics and &rahmins ma!e their living by such base arts as arranging the giving and ta!ing in marriage$ engagements and divorcesA [declaring the time or] saving and spending$ bringing good or bad luc!$ procuring abortions$ [!+] using spells to bind the tongue$ binding the jaw$ ma!ing the hands jer!$ causing dea ness$ getting answers with a mirror$ a girl9medium$ a 'evaA worshipping the sun or 7reat &rahma$ breathing ire$ invo!ing the 7oddess o luc!$ the ascetic 7otama re rains rom such base arts and wrong means o livelihood"* *0hereas some ascetics and &rahmins$ eeding on the ood o the aith ul$ ma!e their living by such base arts$ such wrong means o livelihood as appeasing the 'evas and redeeming vows to them$ ma!ing earth9house spells$ causing virility or impotence$ preparing and consecrating building sites$ giving ritual rinsing(s and bathing(s$ ma!ing sacri ices$ giving emetics$ purges$ e4pectorants and phlegmagogues$ giving ear9$ eye9$ nose9medicine$ ointments and counter9ointments$ eye9surgery$ surgery$ pediatry$ using balms to counter the side9e ects o previous remedies$ the ascetic 7otama re rains rom such base arts and wrong means o livelihood"* [!1] It is$ mon!s$ or such elementary$ in erior matters o moral practice that the worldling would praise the Tath6gata" *There are$ mon!s$ other matters$ pro ound$ hard to see$ hard to understand$ peace ul$ e4cellent$ beyond mere thought$ subtle$ to be e4perienced by the wise$ which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!" #nd what are these matters/*

The Si.ty/T0o 1inds &f Wrong 2ie0s

*There are$ mon!s$ some ascetics and &rahmins who are speculators about the past$ having i4ed views about the past$ and who put orward various speculative theories

C about the past$ in eighteen di erent ways" On what basis$ on what grounds do they do so/* *There are some ascetics and &rahmins who are +ternalists$ who proclaim the eternity o the sel and the world in our ways" On what grounds/* 0rong view number 5: *:ere$ mon!s$ a certain ascetic or &rahmin has by means o e ort$ e4ertion$ application$ earnestness and right attention attained to such a state o mental concentration that he thereby recalls past e4istences 9 one birth$ two births$ three$ our$ ive$ ten births$ a hundred$ a thousand$ a hundred thousand births$ several hundred$ several thousand$ several hundred thousand births" 2There my name was so9and9so$ my clan was so9and9so$ my caste was so9and9so$ my ood was such9and9such$ I e4perienced such9and9such pleasant and pain ul conditions$ I lived or so long" :aving passed away rom there$ I arose there" There my name was so9and9so """ #nd having passed away rom there$ I arose here"3 Thus he remembers various past lives$ their conditions and details" #nd he says: 2The sel and the world are eternal$ barren [! ] li!e a mountain9 pea!$ set irmly as a post" These beings rush round$ circulate$ pass away and re9arise$ but this remains eternally" 0hy so/ I have by means o e ort$ e4ertion$ attained to such a state o mental concentration that I have thereby recalled various past e4istences" That is how I !now the sel and the world are eternal <3 That is the irst way in which some ascetics and &rahmins proclaim the eternity o the sel and the world"* 0rong view number ;: *#nd what is the second way/ :ere$ mon!s$ a certain ascetic or &rahmin has by means o e ort$ e4ertion """ attained to such a state o mental concentration that he thereby recalls one period o contraction and e4pansion$ [!!] two such periods$ three$ our$ ive$ ten periods o contraction and e4pansion < 2There my name was so9and9so" " "3 That is the second way in which some ascetics and &rahmins proclaim the eternity o the sel and the world"* 0rong view number >: *#nd what is the third way/ :ere$ mon!s$ a certain ascetic or &rahmin has by means o e ort attained to such a state o mental concentration that he recalls ten$ twenty$ thirty$ orty periods o contraction and e4pansion" 2There my name was so9and9so """3 That is the third way in which some ascetics and &rahmins proclaim the eternity o the sel and the world"* 0rong view number @: *#nd what is the ourth way/ :ere a certain ascetic or &rahmin is a logician$ [!"] a reasoner" :ammering it out by reason$ ollowing his own line o thought$ he argues: 2The sel and the world are eternal$ barren li!e a mountain9pea!$ set irmly as a post" These beings rush round$ circulate$ pass away and re9arise$ but this remains or ever"3 That is the ourth way in which some ascetics and &rahmins proclaim the eternity o the sel and the world"* *These are the our ways in which these ascetics and &rahmins are +ternalists$ and proclaim the eternity o the sel and the world on our grounds" #nd whatever ascetics or &rahmins are +ternalists and proclaim the eternity o the sel and the world$ they do so on one or other o these our grounds" There is no other way"*

F *This$ mon!s$ the Tath6gata understands : These viewpoints thus grasped and adhered to will lead to such9and9such destinations in another world" This the Tath6gata !nows$ and more$ but he is not attached to that !nowledge" #nd being thus unattached he has e4perienced or himsel per ect peace$ and having truly understood the arising and passing away o eelings$ their attraction and peril and the deliverance rom them$ the Tath6gata is liberated without remainder"* *There are$ mon!s$ other matters$ pro ound$ hard to see$ hard to understand$ peace ul$ e4cellent$ beyond mere thought$ subtle$ to be e4perienced by the wise$ which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!" #nd what are these matters/*

3nd &f First 4ecitation/Section

*There are$ mon!s$ some ascetics and &rahmins who are partly +ternalists and partly Non9+ternalists$ who proclaim the partial eternity and the partial non9eternity o the sel and the world in our ways" On what grounds/* *There comes a time$ mon!s$ sooner or later a ter a long period$ when this world contracts" #t a time o contraction$ beings are mostly reborn in the #bhassara &rahma [!#] world" #nd there they dwell$ mind9made$ [!$] eeding on delight$ [!%] sel 9 luminous$ moving through the air$ glorious 9 and they stay li!e that or a very long time"* 0rong view number B: *&ut the time comes$ sooner or later a ter a long period$ when this world begins to e4pand" In this e4panding world an empty palace o &rahma [!)] appears" #nd then one being$ rom e4haustion o his li e9span or o his merits$ [!,] alls rom the #bhassara world and arises in the empty &rahma9palace" #nd there he dwells$ mind9made$ eeding on delight$ sel 9luminous$ moving through the air$ glorious 9 and he stays li!e that or a very long time"* *Then in this being who has been alone or so long there arises unrest$ discontent and worry$ and he thin!s: 2Oh$ i only some other beings would come here,3 #nd other beings$ rom e4haustion o their li e9span or o their merits$ all rom the #bhassara world and arise in the &rahma palace as companions or this being" #nd there they dwell$ mind9made$ < and they stay li!e that or a very long time"* *#nd then$ mon!s$ that being who irst arose there thin!s: *I am &rahma$ the 7reat &rahma$ the Don=ueror$ the Encon=uered$ the #ll9%eeing$ the #ll9)ower ul$ the Lord$ the .a!er and Dreator$ Ruler$ #ppointer and Orderer$ -ather o #ll That :ave &een and %hall &e" These beings were created by me" :ow so/ &ecause I irst had this thought: 2Oh$ i only some other beings would come here,3 That was my wish$ and then these beings came into this e4istence,* &ut those beings who arose subse=uently thin!: *This$ riends$ is &rahma$ 7reat &rahma$ the Don=ueror$ the Encon=uered$ the #ll9%eeing$ the #ll9)ower ul$ the Lord$ the .a!er and Dreator$ Ruler$ #ppointer and Orderer$ -ather o

G #ll That :ave &een and %hall &e" :ow so/ 0e have seen that he was here irst$ and that we arose a ter him"* *#nd this being that arose irst is longer9lived$ more beauti ul and more power ul than they are" #nd it may happen that some being alls rom that realm and arises in this world" :aving arisen in this world$ he goes orth rom the household li e into homelessness" :aving gone orth$ he by means o e ort$ e4ertion$ application$ earnestness and right attention attains to such a degree o mental concentration that he thereby recalls his last e4istence$ but recalls none be ore that" #nd he thin!s: 2That &rahma$ < he made us$ and he is permanent$ stable$ eternal$ not subject to change$ the same or ever and ever" &ut we who were created by that &rahma$ we are impermanent$ unstable$ short9lived$ ated to all away$ and we have come to this world"3 This is the irst case where9by some ascetics and &rahmins are partly +ternalists and partly Non9 +ternalists"* 0rong view number C: *#nd what is the second way/ There are$ mon!s$ certain 'evas called Dorrupted by )leasure" ["+] They spend an e4cessive amount o time addicted to merriment$ play and enjoyment$ so that their mind ulness is dissipated$ and by the dissipation o mind ulness those beings all rom that state"* *#nd it can happen that a being$ having allen rom that state$ arises in this world" :aving arisen in this world$ he goes orth rom the household li e into homelessness" :aving gone orth$ he by means o e ort$ e4ertion$ recalls his last e4istence$ but recalls none be ore that"* *:e thin!s: 2Those reverend 'evas who are not corrupted by pleasure do not spend an e4cessive amount o time addicted to merriment$ play and enjoyment" Thus their mind ulness is not dissipated$ and so they do not all rom that state" They are permanent$ stable$ eternal$ not subject to change$ the same or ever and ever" &ut we$ who are corrupted by pleasure$ spent an e4cessive amount o time addicted to merriment$ play and enjoyment" Thus we$ by the dissipation o mind ulness$ have allen rom that state$ we are impermanent$ unstable$ short9lived$ ated to all away$ and we have come to this world"3 This is the second case"* 0rong view number F: *#nd what is the third way/ There are$ mon!s$ certain 'evas called Dorrupted in .ind" ["1] They spend an e4cessive amount o time regarding each other with envy" &y this means their minds are corrupted" On account o their corrupted minds they become weary in body and mind" #nd they all rom that place"* *#nd it can happen that a being$ having allen rom that state$ arises in this world" :e """ recalls his last e4istence$ but recalls none be ore that"* *:e thin!s: 2Those reverend 'evas who are not corrupted in mind do not spend an e4cessive amount o time regarding each other with envy """ They do not become corrupted in mind$ or weary in body and mind$ and so they do not all rom that state" They are permanent$ stable$ eternal """ &ut we$ who are corrupted in mind$ < are

8 impermanent$ unstable$ short9lived$ ated to all away$ and we have come to this world"3 This is the third case"* 0rong view number G: *#nd what is the ourth way/ :ere$ a certain ascetic or &rahmin is a logician$ a reasoner" :ammering it out by reason$ ollowing his own line o thought$ he argues: 20hatever is called eye or ear or nose or tongue or body$ that is impermanent$ unstable$ non9eternal$ liable to change" &ut what is called thought$ [" ] or mind or consciousness$ that is a sel that is permanent$ stable$ eternal$ not subject to change$ the same or ever and ever,3 This is the ourth case"* *These are the our ways in which these ascetics and &rahmins are partly +ternalists and partly Non9+ternalists """ 0hatever ascetics and &rahmins """ proclaim the partial eternity and the partial non9eternity o the sel and the world$ they do so on one or other o these our grounds" There is no other way"* *This$ mon!s$ the Tath6gata understands : These viewpoints thus grasped and adhered to will lead to such9and9such destinations in another world" This the Tath6gata !nows$ and more$ but he is not attached to that !nowledge" #nd being thus unattached he has e4perienced or himsel per ect peace$ and having truly understood the arising and passing away o eelings$ their attraction and peril and the deliverance rom them$ the Tath6gata is liberated without remainder" These$ mon!s$ are those other matters$ pro ound$ hard to see$ hard to understand$ peace ul$ e4cellent$ beyond mere thought$ subtle$ to be e4perienced by the wise$ which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are$ mon!s$ some ascetics and &rahmins who are -initists and In initists$ ["!] and who proclaim the initude and in initude o the world on our grounds" 0hat are they/* 0rong view number 8: *:ere a certain ascetic or &rahmin has by means o e ort """ attained to such a state o concentration that he dwells perceiving the world as inite" :e thin!s: 2This world is inite and bounded by a circle" :ow so/ &ecause I have """ attained to such a state o concentration that I dwell perceiving the world as inite" There ore I !now that this world is inite and bounded by a circle"3 This is the irst case"* 0rong view number 5H: *#nd what is the second way/ :ere a certain ascetic or &rahmin has attained to such a state o concentration that he dwells perceiving the world as in inite" :e thin!s: 2This world is in inite and unbounded" Those ascetics and &rahmins who say it is inite and bounded are wrong" :ow so/ &ecause I have attained to such a state o concentration that I dwell perceiving the world as in inite" There ore I !now that this world is in inite and unbounded"3 This is the second case"* 0rong view number 55: *#nd what is the third way/ :ere a certain ascetic or &rahmin has attained to such a state o consciousness that he dwells perceiving the world as inite

5H up9and9down$ and in inite across" :e thin!s: 2The world is inite and in inite" Those ascetics and &rahmins who say it is inite are wrong$ and those who say it is in inite are wrong" :ow so/ &ecause I have attained to such a state o concentration that I dwell perceiving the world as inite up9and9down$ and in inite across" There ore I !now that the world is both inite and in inite"3 This is the third case"* 0rong view number 5;: *#nd what is the ourth case/ :ere a certain ascetic or &rahmin is a logician$ a reasoner" :ammering it out by reason$ he argues: 2This world is neither inite nor in inite" Those who say it is inite are wrong$ and so are those who say it is in inite$ and those who say it is inite and in inite" This world is neither inite nor in inite"3 This is the ourth case"* [""] *These are the our ways in which these ascetics and &rahmins are -initists and In initists$ and proclaim the initude and in initude o the world on our grounds" There is no other way"* *This$ mon!s$ the Tath6gata understands: These viewpoints thus grasped and adhered to will lead to such9and9such destinations in another world """ These$ mon!s$ are those other matters$ pro ound$ hard to see$ hard to understand$ peace ul$ e4cellent$ beyond mere thought$ subtle$ to be e4perienced by the wise$ which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are$ mon!s$ some ascetics and &rahmins who are +el90rigglers" ["#] 0hen as!ed about this or that matter$ they resort to evasive statements$ and they wriggle li!e eels on our grounds" 0hat are they/* 0rong view number 5>: *In this case there is an ascetic or &rahmin who does not in truth !now whether a thing is good or bad" :e thin!s : 2I do not in truth !now whether this is good or whether it is bad" Not !nowing which is right$ I might declare : *That is good*$ or *(That is bad*$ and that might be a lie$ and that would distress me" #nd i I were distressed$ that would be a hindrance to me"3 ["$] Thus earing to lie$ abhorring to lie$ ["%] he does not declare a thing to be good or bad$ but when as!ed about this or that matter$ he resorts to evasive statements and wriggles li!e an eel : 2I don(t say this$ I don(t say that" I don(t say it is otherwise" I don(t say it is not" I don(t not say it is not"3 This is the irst case"* 0rong view number 5@: *0hat is the second way/ :ere an ascetic or &rahmin does not in truth !now whether a thing is good or bad" :e thin!s : *I might declare : (That is good3$ or 2That is bad3$ and I might eel desire or lust or hatred or aversion" I I elt desire$ lust$ hatred or aversion$ that would be attachment on my part" I I elt attachment$ that would distress me$ and i I were distressed$ that would be a hindrance to me"* Thus$ earing attachment$ abhorring attachment$ he resorts to evasive statements """ This is the second case"*

55 0rong view number 5B: *0hat is the third way/ :ere an ascetic or &rahmin does not in truth !now whether a thing is good or bad" :e thin!s : *I might declare : 2That is good3$ or 2That is bad3$ but there are ascetics and &rahmins who are wise$ s!il ul$ practiced debaters$ li!e archers who can split hairs$ who go around destroying others( views with their wisdom$ and they might cross9e4amine me$ demanding my reasons and arguing" #nd I might not be able to reply" Not being able to reply would distress me$ and i I were distressed$ that would be a hindrance to me"3 Thus$ earing debate$ abhorring debate$ he resorts to evasive statements" This is the third case"* 0rong view 5C *0hat is the ourth way/ :ere$ an ascetic or &rahmin is dull and stupid" &ecause o his dullness and stupidity$ when he is =uestioned he resorts to evasive statements and wriggles li!e an eel : *I you as! me whether there is another world 9 i I thought so$ I would say there is another world" &ut I don(t say so" #nd I don(t say otherwise" #nd I don(t say it is not$ and I don(t not say it is not"* 2Is there no other world/ """3 * Is there both another world and no other world/ " " "* 2Is there neither another world nor no other world/ <3 [")] *#re there spontaneously9born beings/ <* 2#re there not""" /3 *&oth """ /* 2Neither """ /3 *'oes the Tath6gata e4ist a ter death/ 'oes he not e4ist a ter death/ 'oes he both e4ist and not e4ist a ter death/ 'oes he neither e4ist nor not e4ist a ter death/ <* 2I I thought so$ I would say so < I don(t say it is not"3 This is the ourth case"* *These are the our ways in which those ascetics and &rahmins who are +el90rigglers resort to evasive statements """ There is no other way"* *This$ mon!s$ the Tath6gata understands : These viewpoints thus grasped and adhered to will lead to such9and9such destinations in another world <" These$ mon!s$ are those other matters$ pro ound$ hard to see < which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are$ mon!s$ some ascetics and &rahmins who are Dhance9Originationists$ and who proclaim the chance origin o the sel and the world on two grounds" 0hat are they/* 0rong view number 5F: *There are$ mon!s$ certain 'evas called Enconscious" [",] #s soon as a perception arises in them$ those 'evas all rom that realm" #nd it may happen that a being alls rom that realm and arises in this world" :e """ recalls his last e4istence$ but none be ore that" :e thin!s : 2The sel and the world have arisen by chance" :ow so/ &e ore this I did not e4ist" Now rom not9being I have been brought to being"3 This is the irst case$* 0rong view number 5G: *0hat is the second case/ :ere$ an ascetic or &rahmin is a logician$ a reasoner" :e hammers out his own opinion and declares : 2The sel and the world have arisen by chance"3 This is the second case"*

5; *These are the two ways in which those ascetics and &rahmins who are Dhance9 Originists proclaim the chance origin o the sel and the world" There is no other way"* *This$ mon!s$ the Tath6gata understands"""These$ mon!s$ are those other matters$ pro ound$ hard to see"""which the Tath6gata$ having reali1ed them by his own super9 !nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *#nd these$ mon!s$ are the eighteen ways in which these ascetics and &rahmins are speculators about the past"""There is no other way"* *This$ mon!s$ the Tath6gata understands"""* *There are$ mon!s$ some ascetics and &rahmins who are speculators about the uture$ having i4ed views about the uture$ and who put orward various speculative theories about the uture in orty9 our di erent ways" On what basis$ on what grounds do they do so/* *There are$ mon!s$ some ascetics and &rahmins who proclaim a doctrine o Donscious )ost9.ortem %urvival$ and do so in si4teen di erent ways" On what basis/ 0rong view numbers 58 9 >@: *They declare that the sel a ter death is healthy and conscious and I5J material$ [#+] I;J immaterial$ [#1] I>J both material and immaterial$ I@J neither material nor immaterial$ IBJ inite$ ICJ in inite$ IFJ both$ IGJ neither$ I8J o uni orm perception$ I5HJ o varied perception$ Il5J o limited perception$ I5;J o unlimited perception$ I5>J wholly happy$ I5@J wholly miserable$ I5BJ both$ I5CJ neither"* *These are the si4teen ways in which these ascetics and &rahmins proclaim a doctrine o conscious post9mortem survival" There is no other way"* *This$ mon!s$ the Tath6gata understands"""These$ mon!s$ are those other matters$ pro ound$ hard to see"""which the Tath6gata$ having reali1ed them by his own super9 !nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"*

3nd &f Second 4ecitation/Section

*There are$ mon!s$ some ascetics and &rahmins who proclaim a doctrine o Enconscious )ost9.ortem %urvival$ and they do so in eight ways" On what basis/* 0rong view >B 9 @;: *They declare that the sel a ter death is healthy and unconscious and I5J material$ I;J immaterial$ I>J both$ I@J neither$ IBJ inite$ ICJ in inite$ IFJ both$ IGJ neither"* [# ]

5> *These are the eight ways in which these ascetics and &rahmins proclaim a doctrine o Enconscious )ost9.ortem %urvival" There is no other way"* *This$ mon!s$ the Tath6gata understands"""These$ mon!s$ are those other matters$ pro ound$ hard to see which the Tath6gata$ having reali1ed them by his own super !nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are some ascetics and &rahmins who declare a doctrine o Neither9Donscious9 nor9Enconscious )ost9.ortem %urvival$ and they do so in eight ways" On what basis/* 0rong view @> 9 BH: *They declare that the sel a ter death is healthy and neither conscious nor unconscious and I5J material$ I;J immaterial$ I>J both$ I@J neither$ IBJ inite$ ICJ in inite$ IFJ both$ IGJ neither"* [#!] *These are the eight ways in which these ascetics and &rahmins proclaim a doctrine o Neither9Donscious9Nor9Enconscious )ost9.ortem %urvival" There is no other way"* *This$ mon!s$ the Tath6gata understands"""These$ mon!s$ are those other matters$ pro ound$ hard to see<which the Tath6gata$ having reali1ed them by his own super !nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are$ mon!s$ some ascetics and &rahmins who are #nnihilationists$ who proclaim the annihilation$ destruction and non9e4istence o beings$ and they do so in seven ways" On what basis/* 0rong view B5: *:ere a certain ascetic or &rahmin declares and holds the view: 2%ince this sel is material$ composed o the our great elements$ [#"] the product o mother and ather$ [##] at the brea!ing up o the body is annihilated and perishes$ and does not e4ist a ter death" This is the way in which this sel is annihilated"3 That is how some proclaim the annihilation$ destruction and non9e4istence o beings"* 0rong view B;: #nother says to him : 2%ir$ there is such a sel as you say" I don(t deny it" &ut that sel is not wholly annihilated" -or there is another sel $ divine$ [#$] material$ belonging to the sense9sphere$ [#%] ed on real ood" [#)] ?ou don(t !now it or see it$ but I do" It is this sel that at the brea!ing9up o the body perishes"""* [#,] 0rong view B>: #nother says to him : *%ir$ there is such a sel as you say" I don(t deny it" &ut that sel is not wholly annihilated" -or there is another sel $ divine$ material$ mind made$ [$+] complete with all its parts$ not de ective in any sense organ"""It is this sel that at the brea!ing9up o the body perishes"""* 0rong view B@: #nother says to him : *%ir$ there is such a sel as you say """ There is another sel which$ by passing entirely beyond bodily sensations$ by the disappearance o all sense o resistance and by non9attraction to the perception o diversity$ seeing that

5@ space is in inite$ has reali1ed the %phere o In inite %pace" [$1] It is this sel that at the brea!ing up o the body perishes" " "* 0rong view BB: #nother says to him : *There is another sel which$ by passing entirely beyond the %phere o In inite %pace$ seeing that consciousness is in inite$ has reali1ed the %phere o In inite Donsciousness" It is this sel that at the brea!ing9up o the body perishes"""* 0rong view BC: #nother says to him : *There is another sel which$ by passing entirely beyond the %phere o In inite Donsciousness$ seeing that there is no thing$ has reali1ed the %phere o No9Thing9ness" It is this sel that at the brea!ing9up o the body perishes"""* 0rong view BF: #nother says to him: *%ir$ there is such a sel as you say" I don(t deny it" &ut that sel is not wholly annihilated" -or there is another sel which$ by passing entirely beyond the %phere o No9Thing9ness and seeing : This is peace ul$ this is sublime$ has reali1ed the %phere o Neither )erception9Nor9Non9)erception" ?ou don(t !now it or see it$ but I do" It is this sel that at the brea!ing9up o the body is annihilated and perishes$ and does not e4ist a ter death" This is the way in which the sel is completely annihilated"* That is how some proclaim the annihilation$ destruction and non9e4istence o beings" *These are the seven ways in which these ascetics and &rahmins proclaim a doctrine o annihilation$ destruction and non9e4istence o beings"""There is no other way"* *This$ mon!s$ the Tath6gata understands """ These$ mon!s$ are those other matters$ pro ound$ hard to see$ which the Tath6gata$ having reali1ed them by his own super9 !nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"* *There are$ mon!s$ some ascetics and &rahmins who are )roclaimers o Nibb6na :ere and Now$ and who proclaim Nibb6na here and now or an e4istent being in ive ways" On what grounds/* 0rong view BG: *:ere a certain ascetic or &rahmin declares and holds the view : In as ar as this sel $ being urnished and endowed with the ive old sense9pleasures$ indulges in them$ then that is when the sel reali1es the highest Nibb6na here and now" [$ ] %o some proclaim it"* 0rong view B8: #nother says to him : *%ir$ there is such a sel as you say" I don(t deny it" &ut that is not where the sel reali1es the highest Nibb6na here and now" 0hy so/ &ecause$ %ir$ sense9desires are impermanent$ pain ul and subject to change$ and rom their change and trans ormation there arise sorrow$ lamentation$ pain$ grie and distress" &ut when this sel $ detached rom sense9desires$ detached rom unwholesome states$ enters and abides in the irst jhana [$!] which is accompanied by thin!ing and pondering$

5B [$"] and the delight$ [$#] and happiness [$$] born o detachment$ that is when the sel reali1es the highest Nibb6na here and now"* 0rong view CH: #nother says to him : *%ir$ there is such a sel as you say" &ut that is not when the sel attains Nibb6na" :ow so/ &ecause on account o thin!ing and pondering$ that state is considered gross" &ut when the sel by the subsiding o thin!ing and pondering enters and abides in the second jhana$ with inner tran=uility and oneness o mind$ which is ree rom thin!ing and pondering and is born o concentration$ [$%] and accompanied by delight and joy$ that is when the sel reali1es the highest Nibb6na here and now"* 0rong view C5: #nother says to him : *%ir$ there is such a sel as you say" &ut that is not when the sel attains Nibb6na" :ow so/ &ecause on account o the presence o delight there is mental e4hilaration$ and that state is considered gross" &ut when the sel $ with the waning o delight$ dwells in e=uanimity$ [$)] mind ul and clearly aware$ [$,] e4periencing in his own body that joy o which the Noble Ones say: *:appy dwells one who has e=uanimity and mind ulness$ and so enters and abides in the third jhana$ that is when the sel reali1es the highest Nibb6na here and now"* 0rong view number C;: #nother says to him : *%ir$ there is such a sel as you say" I don(t deny it" &ut that is not where the sel e4periences the highest Nibb6na here and now" 0hy so/ &ecause the mind contains the idea o joy$ and that state is considered gross" &ut when$ with the abandonment o pleasure and pain$ with the disappearance o previous joy and grie $ one enters and abides in a state beyond pleasure and pain in the ourth jhana$ which is puri ied by e=uanimity and mind ulness$ that is where the sel reali1es the highest Nibb6na here and now"* That is how some proclaim the highest Nibb6na here and now or an e4istent being" *These are the ive ways in which these ascetics and &rahmins proclaim a doctrine o Nibb6na here and now" There is no other way"* *This$ mon!s$ the Tath6gata understands"""* *These are the orty9 our ways in which those ascetics and &rahmins who are speculators about the uture$ having i4ed ideas about the uture$ put orward various speculative views about the uture" There is no other way"* *This$ mon!s$ the Tath6gata understands"""* *These are the si4ty9two ways in which those ascetics and &rahmins who are speculators about the past$ the uture$ or both$ put orward views about these" There is no other way" * *This$ mon!s$ the Tath6gata understands : These view9points thus grasped and adhered to will lead to such9and9such destination in another world" This the Tath6gata !nows$ and more$ but he is not attached to that !nowledge" #nd being thus unattached he has

5C e4perienced or himsel per ect peace$ and having truly understood the arising and passing away o eelings$ their attraction and peril and the deliverance rom them$ the Tath6gata is liberated without remainder"* *These$ mon!s$ are those other matters$ pro ound$ hard to see$ hard to understand$ peace ul$ e4cellent$ beyond mere thought$ subtle$ to be e4perienced by the wise$ which the Tath6gata$ having reali1ed them by his own super9!nowledge$ proclaims$ and about which those who would truth ully praise the Tath6gata would rightly spea!"*

5onclusion
0rong view 5 9 @: *Thus$ mon!s$ when those ascetics and &rahmins who are +ternalists proclaim the eternity o the sel and the world in our ways$ that is merely the eeling o those who do not !now and see$ the worry and vacillation o those immersed in craving"* 0rong view B 9 G: *0hen those who are partly +ternalists and partly Non9+ternalists proclaim the partial eternity and the partial non9eternity o the sel and the world in our ways$ that is merely the eeling o those who do not !now and see " " "* 0rong view 8 9 5;: *0hen those who are -initists and In initists proclaim the initude and in initude o the world on our grounds$ that is merely the eeling o those who do not !now and see """* 0rong view 5> 9 5C: *0hen those who are +el90rigglers resort to evasive statements$ and wriggle li!e eels on our grounds$ that is merely the eeling """* 0rong view 5F 9 5G: *0hen those who are Dhance Originationists proclaim the chance origin o the sel and the world on two grounds$ this is merely the eeling """* 0rong view 5 9 5G: *0hen those who are speculators about the past$ having i4ed views about the past$ put orward various speculative theories about the past in eighteen di erent ways$ this is merely the eeling o those who do not !now and see$ the worry and vacillation o those immersed in craving"* 0rong view 58 9 >@: *0hen those who proclaim a doctrine o Donscious )ost9.ortem %urvival do so in si4teen di erent ways$ that is merely the eeling"""* 0rong view >B 9 @;: *0hen those who proclaim a doctrine o Enconscious )ost9.ortem %urvival do so in eight di erent ways$ that is merely the eeling"""* 0rong view @> 9 BH: *0hen those who proclaim a doctrine o Neither9Donscious9 nor9 Enconscious )ost9.ortem survival do so in eight ways$ that is merely the eeling """* 0rong view B5 9 BF: *0hen those who are #nnihilationists proclaim the annihilation$ destruction and non9e4istence o beings in seven ways$ that is merely the eeling"""*

5F 0rong view BG 9 C;: *0hen those who are )roclaimers o Nibb6na :ere and Now proclaim Nibb6na here and now or an e4istent being on ive grounds$ that is merely the eeling"""* 0rong view 58 9 C; *0hen those who are speculators about the uture in orty9 our di erent ways """* 0rong view 5 9 C;: *0hen those ascetics and &rahmins who are speculators about the past$ the uture$ or both$ having i4ed views$ put orward views in si4ty9two di erent ways$ that is merely the eeling o those who do not !now and see$ the worry and vacillation o those immersed in craving"* *0hen those ascetics and &rahmins who are +ternalists proclaim the eternity o the sel and the world in our ways$ that is conditioned by contact"* [%+] *0hen those who are partly +ternalists and partly Non9+ternalists """* *0hen those who are -initists and In initists """* *0hen those who are +el90rigglers """* *0hen those who are Dhance9Originationists """* *0hen those who are speculators about the past in eighteen ways """* *0hen those who proclaim a doctrine o Donscious )ost9.ortem %urvival """* *0hen those who proclaim a doctrine o Enconscious )ost9.ortem %urvival """* *0hen those who proclaim a doctrine o Neither9Donscious9Nor9Enconscious )ost9 .ortem %urvival """* *0hen those who are #nnihilationists"""* *0hen those who are )roclaimers o Nibb6na :ere and Now """* *0hen those who are speculators about the uture """* *0hen those ascetics and &rahmins who are speculators about the past$ the uture$ or both$ having i4ed views$ put orward views in si4ty9two di erent ways$ that is conditioned by contact"* *That all o these I+ternalists and the restJ should e4perience that eeling without contact is impossible"* *0ith regard to all o these <$ they e4perience these eelings by repeated contact through the si4 sense9basesA [%1] eeling conditions cravingA craving conditions clingingA clinging conditions becomingA becoming conditions birthA birth conditions ageing and death$ sorrow$ lamentation$ sadness and distress" 0hen$ mon!s$ a mon! understands as they really are the arising and passing away o the si4 bases o contact$ their attraction and peril$ and the deliverance rom them$ he !nows that which goes beyond all these views"*[% ]

5G *0hatever ascetics and &rahmins who are speculators about the past or the uture or both$ having i4ed views on the matter and put orth speculative views about it$ these are all trapped in the net with its si4ty9two divisions$ and wherever they emerge and try to get out$ they are caught and held in this net" Kust as a s!illed isherman or his apprentice might cover a small piece o water with a ine9meshed net$ thin!ing : 20hatever larger creatures there may be in this water$ they are all trapped in the net$ caught$ and held in the net3$ so it is with all these : they are trapped and caught in this net"* *.on!s$ the body o the Tath6gata stands with the lin! that bound it to becoming cut" [%!] #s long as the body subsists$ 'evas and humans will see him" &ut at the brea!ing9 up o the body and the e4haustion o the li e9span$ 'evas and humans will see him no more" .on!s$ just as when the stal! o a bunch o mangoes has been cut$ all the mangoes on it go with it$ just so the Tath6gata(s lin! with becoming has been cut" #s long as the body subsists$ 'evas and humans will see him" &ut at the brea!ing9up o the body and the e4haustion o the li e9span$ 'evas and humans will see him no more"* #t these words the Lenerable Mnanda said to the Lord : *It is marvelous$ Lord$ it is wonder ul" 0hat is the name o this e4position o 'hamma/* *Mnanda$ you may remember this e4position o 'hamma as the Net o #dvantage$ the Net o 'hamma$ the %upreme Net$ the Net o Liews$ or as the Incomparable Lictory in &attle"* Thus the Lord spo!e$ and the mon!s rejoiced and were delighted at his words" #nd as this e4position was being proclaimed$ the ten9thousand world9system shoo!"

Footnotes6
[1] There is a separate translation o this 'igha Ni!6ya by &hi!!hu &odhi$ The #ll9 +mbracing Net o Liews : The &rahmajala %utta and its Dommentaries I&)% 58FGJ" This is most valuable or its introduction as well as the translated commentarial material" [ ] Nalanda$ a terwards the seat o a amous &uddhist Eniversity$ was about 5; !m north o Rajagaha Imodern RajgirJ$ the .agadhan capital" [!] # ollower o %anjaya &elatthaputta" %hariputra and .oggallana$ the &uddha(s most amous disciples$ were originally ollowers o %anjaya$ and it was their de ection$ besides the loss o his gains$ that angered %uppiya I'#J" ["] Lit" *That is not in us"* [#] '# points out that *morality is in erior in comparison with higher =ualities$ or morality does not reach the e4cellence o concentration$ nor concentration the e4cellence o wisdom"*

58 [$] )uthujjana : an *ordinary person* who$ not having bro!en through the irst three etters Ipersonality9view$ doubt$ attachment to rites and ritualsJ$ has not yet *entered the stream* and so started on the higher Isupra9mundaneJ path" [%] The &uddha(s usual way o re erring to himsel " [)] These three sections on morality occur verbatim in all o the irst 5> 'igha Ni!6ya and may once have ormed a separate *tract* IR'J" [,] This *re rain* is repeated throughout" [1+] &rahmacariya is the supreme or holy li e$ i"e" celibacy" '# points out that it involves re raining rom other orms o erotic behavior besides intercourse" [11] #tthavadi : attha may also mean *that which is pro itable* Isee ne4t noteJ" [1 ] #tthasamhitam : here the meaning o attha as *the pro itable* is clear" [1!] *#t improper times* means between mid9day and the ollowing dawn" [1"] The irst our precepts are underta!en by novices IsamanerasJ" The elaboration o the di erent orms o wrong speech here Iand elsewhereJ re lects the importance o controlling the tongue" Duriously$ there is no mention o abstaining rom into4icants$ but instead a re erence to *damaging seeds and crops*" The ne4t ive items correspond to the novices( precepts C95H" [1#] The &uddha did$ however$ accept land rom #nathapindi!a and others or the %angha" [1$] %obha9nagara!am : *o the city %obha* Ithis was the city o the gandhabbas or heavenly musiciansJ" R' thin!s o a ballet with airy scenes" && renders it *art e4hibitions* 9 which surely gives the wrong impression or modern readers, [1%] Dandalam vamsam dhopanam : rather obscure" The per ormers were presumably low9caste" '# thin!s o an iron ball Iused or juggling/J" [1)] Dhess$ with a board o C@ or 5HH s=uares$ originated in India" Though previously not un!nown$ it was populari1ed in +urope by the Drusaders" [1,] .ental chess$ played without a board" [ +] 0ritten in the air$ or on one(s bac!" 0riting was !nown$ but was not used by the &uddha or other teachers o the day" [ 1] # guessing game$ not telepathy"

;H [ ] )allan!a : Iwhence$ ultimately$ our *palan=uin*J$ also means *sitting cross9 legged*" )alla!a is also the couch on which one sits cross9legged" [ !] Tiracchana9!atha : lit" *animal9tal!*" #s animals wal! parallel to the earth$ so this !ind o tal! does not lead upward I'#J" [ "] Lo!a!!hayi!am : philosophical speculations o a materialist !ind I'#J"

[ #] Iti9bhavabhava9!atha : also rendered *pro it and loss*$ but the philosophical sense Ias in the :omer and Nanamoli translations o .N FCJ is pre erable" [ $] #ngam : including soles as well as palms" [ %] Nnowing charms to be used by one dwelling in an earthen house" [ )] Nanni!a9la!!hanam : rom !anna *ear*" '# thin!s it means either ear9rings or house9gables$ both o which are incongruous here" -ollow the Thai translation which$ probably ollowing an old tradition$ has tun (bamboo9rat( Isee .c-ariand$ Thai9+nglish 'ictionary$ p" >F5J" -ran!e says *an animal that is always mentioned with the hare*$ and considers that it must mean an animal with long ears" [ ,] Rannam Igen" pl"J : i"e" the joint leaders o a republican state" [!+] Liruddha9gabbha9!aranam : Or perhaps *reviving the etus*" [!1] It is the practice o medicine or gain that is here condemned" [! ] i"e"$ producing nothing new" [!!] %amvattam9vivattam : *The )+' de initions should be reversed* I&&J" [!"] Ta!!i" && renders this *rationalist*$ which is somewhat misleading" [!#] This is part o the world o -orm Irupalo!aJ which escapes destruction" [!$] .anomaya : mentally created$ not se4ually generated" They are 'evas" In another sense$ all 'hammas are said to be mind9made" [!%] Not re=uiring material ood$ but nourished by the jhana actor piti *delight*" [!)] &rahma is allotted a relatively humble position$ and his creator9role e4plained away$ in &uddhism" [!,] The li e9span o beings is i4ed in some realms$ and variable in others" .erit I)unnaJ is !armically wholesome action$ leading to a avorable rebirth"

;5 ["+] Nhiddapadosi!a : these 'evas and the ne4t group are mentioned only here and in 'igha Ni!6ya ;H$ ;@" They illustrate the conse=uences o desire and aversion even in the IrelativelyJ *higher* worlds" .oral progress is virtually impossible outside the human state$ so that they are actually ortunate to all bac! to that state" .ind ulness IsatiJ is all9important" '# says the bodies o these 'evas are so delicate that i by orget ulness they miss a single meal they will pass away rom that place" +ven i they eat immediately a terwards$ it is too late, ["1] .anopadosi!a" '# says these dwell on the plane o the -our 7reat Nings Ii"e" only just above the human realmJ" Interestingly$ i only one o the 'evas gets angry while the other remains calm$ this prevents the irst rom passing away$ which would seem to illustrate the sentiment o 'hp" B$ C" These 'evas are not essentially di erent rom those mentioned in verses 59;$ though on a lower level" [" ] Ditta : more or less synonymous with mano *mind*$ but o ten used much li!e *heart* in +nglish I *to !now in one(s heart*$ etc"J" ["!] #ntananti!a : or *+4tensionists* IR'J" [""] '# associates these various views with the higher jhanas$ obtained with the aid o the !asinas Icolored discs$ etc" '# says : * I5J 0ithout having e4tended the counterpart sign to the boundaries o the world9sphere$ he abides perceiving the world as inite" I;J &ut he who has e4tended the !asina9image to the boundaries o the world9sphere perceives the world to be in inite" I>J Not e4tending the sign in the upward and downward directions$ but e4tending it across$ he perceives the world as inite in the upward and downward directions$ and in inite across" I@J The rationalist doctrine should be understood by the method stated"* [This is une4plained$ though the %ub9Dommentary attempts an e4planation: *I the sel were inite$ its rebirth in distant places could not be recollected" #nd i it were in inite$ one living in this world would be able to e4perience the happiness o the heavenly worlds and the su ering o the hells$ etc" I one holds it to be both inite and in inite$ one would incur the errors o both the previous positions" There ore the sel cannot be declared to be either inite or in inite*] ITranslated by &&$ pp" 5F;$ 5F5J" ["#] #mara9vi!heppi!a can be interpreted as either *eel9wriggling* IR'J or *endless e=uivocation* I&&J : amara Ilit" *deathless*J is the name o a slippery ish$ perhaps an eel$ which escapes capture by wriggling I'#J" # deliberate pun may well be intended" ["$] +ither or the higher training or or a heavenly rebirth I'#J" ["%] 'ue to moral shame and moral dread Ihiri9ottappaJ I'#J$ i"e" shame at doing what is wrong$ and dread o it" These two =ualities are called *guardians o the world* Ic " Nyanaponi!a Thera$ #bhidhamma %tudies$ ;nd" ed"$ Dolombo 58CB$ p" GHJ" Thus it is recogni1ed that the irst three classes o *eel9wrigglers* have a moral conscience" Their e=uivocation stems rom lac! o understanding$ not o scruple"

;; [")] The our *alternatives* o Indian logic: a thing IaJ is$ IbJ is not$ IcJ both is and is not$ IdJ neither is nor is not" [",] :aving attained a high absorption$ and earing the perils o conscious e4istence$ they have wished or$ and gained$ an unconscious state" 0ith the irst stirring o perception$ however$ they all away rom that realm I'#J" [#+] The view o the #jivi!as I'#J" [#1] This is the view o the Kains" '# says the other views mentioned are based on various meditational e4periences" [# ] The %ub9Dommentary Isee &&$ p" l8HJ is help ul here : IlJ is based on e4perience o the unconscious realm$ I;J ta!es perception to be the sel $ I>J ta!es the material$ or material and immaterial 'hammas O perception to be the sel $ I@J is based on reasoning" IB9GJ are to be understood as at note @@ above" [#!] I5J is based on a subtle perception incapable o per orming this unction at death and rebirth9lin!ing" R' points out that this and other passages disprove the idea that consciousness IvinnanaJ transmigrates" -or holding this belie %ati was severely rebu!ed by the &uddha" # new re9lin!ing consciousness IpatisandhiJ arises at conception$ dependent on the old" The rest at in note B; above" [#"] *+arth* IpathaviJ or e4tension$ *water* IapoJ or cohesion$ * ire* ItejoJ or temperature$ *air* IvayoJ or motion: the traditional names or the our =ualities present$ in varying proportions$ in all matter" [##] In the &uddhist view$ there is additionally re=uired the presence o the gandhabba or *being9to9be9born*$ i"e" the arising o a new *continuity o consciousness* dependent on that o some being just deceased" [#$] 'ibba I%!t" divyaJ : derived rom the same stem as 'eva: c " Latin divus" [#%] Namavacara : belonging to the sensuous sphere I!amalo9!aJ$ the lowest o the three worlds" [#)] Nabalin!arahara generally means *material ood"* :ere it denotes the !ind o nutriment on which the lower 'evas subsist" [#,] '# says this one ta!es the divine orm Idibb(9atthabhavaJ$ i"e" the orm o the 'evas o the sensuous sphere$ or the sel " The assumption is that this survives the brea!9 up o the physical body or a period o time Io unspeci ied durationJ$ *annihilation* occurring at its cessation$ and similarly with the remaining *selves*" #s && points out$ *Only the irst orm o #nnihilationism is materialisticA si4 admit that the doctrine can ta!e on a spiritual garb"*

;> [$+] *)roduced by the jhana9mind* I'#J" [$1] The ne4t our correspond to the @th9Fth *liberations* or the our higher$ * ormless* jhanas" [$ ] This is not$ o course$ the real Nibb6na o &uddhism" '# says it means the subsiding o su ering Idu!!havupasamaJ in this very individual orm Isubsiding being something ar short o cessationJ" The New %ub9Dommentary I=uoted by &&$ p"58FJ adds : *It is not the supreme ruit and not the unconditioned element Iasan!hata9dhatu e=uals Nibb6naJ$ or these are beyond the domain o these theorists"* [$!] The various jhanas are mista!en or Nibb6na" [$"] Lita!!a9vicara: otherwise rendered *initial and sustained thought*$ and the li!e" [$#] )iti : a di icult word to translate" Renderings vary rom *interest* through *1est* to *rapture*" It is classi ied not as a eeling IvedanaJ but as part o the group o mental ormations Isan!h6r6J$ i"e" as a mental reaction" &'ic says : *It may be described psychologically as *joy ul interest*( 9 or which the simplest term would seem to be *delight*" [$$] %u!ha : pleasant eeling$ physical or mental Ithough or the latter the word somanassa e4istsJ" The di erence between this and piti may seem subtle but is important" [$%] %amadhi here has its basic meaning o *concentration*" [$)] Epe!!ha!a" [$,] %ampajana : not *sel 9possessed* as so many translators have repeated a ter R'"

[%+] )hassa is the *contact* between sense9base and its object$ e"g" eye and visible object" %uch contact is the basis o eeling IvedanaJ" [%1] +ye$ ear$ nose$ tongue$ body as base o the tactile sense$ and mind Iwhich is always the si4th sense in &uddhismJ" [% ] This is the irst$ partial$ e4position o dependent origination Ipaticca9samuppadaJ in the Danon" [%!] #ll that ormerly bound him to the cycle o rebirth