Net of Views / Brahmajāla Sutta
{"WorkMasterId":7489,"WpPageId":288685,"ParentWpPageId":193872,"Slug":"net-of-views-brahmajala-sutta","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/net-of-views-brahmajala-sutta/","RelativeUrl":"theos/humanities/philosophy/philosophers/siddhartha-gautama/net-of-views-brahmajala-sutta/","HasFullText":true,"RawHtmlLength":139660,"CleanHtmlLength":82186,"Kicker":"Philosophy Work","Title":"Net of Views / Brahmajāla Sutta","Deck":"The discourse catalogues speculative views and diagnoses how metaphysical positions arise from experience, attachment, and partial reasoning.","BackLink":{"Text":"Back to Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/"},"AuthorCard":{"Label":"Author","Title":"Siddhārtha Gautama","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/siddhartha-gautama-01-sculpture-of-the-buddha-preaching-his-first.jpg","ImageAlt":"Buddha preaching the first sermon at Sarnath","FilterTerra":"India and Central Asia","ClickText":"Siddhārtha Gautama","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/siddhartha-gautama/","Copies":["563 BCE – 483 BCE","Lumbinī","Founder of Buddhism whose transmitted early discourses frame suffering, liberation, dependent arising, not-self, mindfulness, ethics, and the Middle Way."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"525 BCE","Url":"","DateText":""}],"DateNote":"525 BCE is a cautious teaching-sequence display and sorting proxy within Siddhartha Gautama\u0027s life chronology; it is not an autographed composition date or manuscript date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:9"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:37"},{"Label":"Modern Country","Key":"Country:NPL:9"}],"OriginalTitle":"Brahmajāla Sutta","Language":"Pāli","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:metaphysics"},{"Label":"Secondary Discipline","Key":"Discipline:logic"}],"Tradition":"Early Buddhism, Nikaya/Agama transmission, śramaṇa debate, Middle Way teaching, dependent arising, not-self, awakening, liberation, monastic discipline, meditation, ethics, and Buddhist philosophical reception","FullText":{"Title":"Full Text","Copy":"Full text from SuttaCentral: DN 1 Brahmajala Sutta .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The discourse catalogues speculative views and diagnoses how metaphysical positions arise from experience, attachment, and partial reasoning."],"Classification":{"AlternateTitles":"DN 1; Brahmajala Sutta; Net of Views; Supreme Net","KeyConcepts":"DN 1; Brahmajala Sutta; Net of Views; Supreme Net","Methodology":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument.","Structure":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."},"Arguments":["The discourse catalogues speculative views and diagnoses how metaphysical positions arise from experience, attachment, and partial reasoning."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Accepted as a transmitted discourse because it is a major early Buddhist analysis of metaphysical views and their limits.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."],"EvidenceNote":["Accepted as a transmitted discourse because it is a major early Buddhist analysis of metaphysical views and their limits."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eSuttaCentral\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eDN 1 Brahmajala Sutta\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://suttacentral.net/dn1/en/sujato\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The discourse catalogues speculative views and diagnoses how metaphysical positions arise from experience, attachment, and partial reasoning."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"DN 1; Brahmajala Sutta; Net of Views; Supreme Net"},{"Label":"Key Concepts","Value":"DN 1; Brahmajala Sutta; Net of Views; Supreme Net"},{"Label":"Methodology","Value":"Early Buddhist oral-discourse transmission, canonical sutta framing, dialogue, simile, causal explanation, ethical testing, meditative instruction, and liberation-oriented argument."},{"Label":"Structure","Value":"Early Buddhist discourse page keyed to a teaching-sequence proxy year; no autographed treatise is asserted."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The discourse catalogues speculative views and diagnoses how metaphysical positions arise from experience, attachment, and partial reasoning."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a transmitted discourse because it is a major early Buddhist analysis of metaphysical views and their limits.","Remains central to ethics, metaphysics, epistemology, philosophy of mind, philosophy of religion, meditation studies, and comparative accounts of self, suffering, action, and liberation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a transmitted discourse because it is a major early Buddhist analysis of metaphysical views and their limits."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://suttacentral.net/dn1/en/sujato\"\u003eSuttaCentral: DN 1 Brahmajala Sutta\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003ch2\u003e1. Talk on Wanderers \u003c/h2\u003e\r\n\u003cp\u003e\u003cspan\u003eSo I have heard. \u003c/span\u003e\r\nAt one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants. \r\nThe wanderer Suppiya was also traveling along the same road, together with his resident pupil, the student Brahmadatta. \r\nMeanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, \r\nbut his pupil Brahmadatta praised them in many ways. \r\nAnd so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other. \u003c/p\u003e\r\n\u003cp\u003eThen the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of mendicants. \r\nAnd Suppiya and Brahmadatta did likewise. \r\nThere too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, \r\nbut his pupil Brahmadatta praised them in many ways. \r\nAnd so both tutor and pupil kept on directly contradicting each other. \u003c/p\u003e\r\n\u003cp\u003eThen several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of judgmentalism came up: \u003c/p\u003e\r\n\u003cp\u003e“It’s incredible, reverends, it’s amazing how the diverse convictions of sentient beings have been well deciphered by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. \r\nFor this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways, \r\nwhile his pupil Brahmadatta praises them in many ways. \r\nAnd so both tutor and pupil followed behind the Buddha and the Saṅgha of mendicants directly contradicting each other.” \u003c/p\u003e\r\n\u003cp\u003eWhen the Buddha found out about this discussion on judgmentalism among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants, \r\n“Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” \u003c/p\u003e\r\n\u003cp\u003eThe mendicants told him what had happened, adding, \r\n\r\n\r\n\r\n\r\n\r\n“This was our conversation that was unfinished when the Buddha arrived.” \u003c/p\u003e\r\n\u003cp\u003e“Mendicants, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated. \r\nYou’ll get angry and upset, which would be an obstacle for you alone. \r\nIf 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?” \u003c/p\u003e\r\n\u003cp\u003e“No, sir.” \u003c/p\u003e\r\n\u003cp\u003e“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue: \r\n‘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.’ \u003c/p\u003e\r\n\u003cp\u003eIf others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. \r\nYou’ll get thrilled, elated, and excited, which would be an obstacle for you alone. \r\nIf others praise me, the teaching, or the Saṅgha, you should admit that what is true is in fact true: \r\n‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’ \u003c/p\u003e\r\n\u003ch2\u003e2. Ethics \u003c/h2\u003e\r\n\u003ch3\u003e2.1. The Shorter Section on Ethics \u003c/h3\u003e\r\n\u003cp\u003eWhen an ordinary person speaks praise of the Realized One, they speak only of trivial, trifling details of mere ethics. \r\nAnd what are the trivial, trifling details of mere ethics that an ordinary person speaks of? \u003c/p\u003e\r\n\u003cp\u003e‘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 sympathy for all living beings.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘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.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘The ascetic Gotama has given up unchastity. He is chaste, set apart, avoiding the vulgar act of sex.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and dependable, and doesn’t trick the world with his words.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘The ascetic Gotama has given up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘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.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘The ascetic Gotama refrains from injuring plants and seeds.’ \r\n\u003c/p\u003e\r\n\u003cp\u003e‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’ \u003c/p\u003e\r\n\u003cp\u003e‘He refrains from seeing shows of dancing, singing, and music .’ \u003c/p\u003e\r\n\u003cp\u003e‘He refrains from attiring and adorning himself with garlands, fragrance, and makeup.’ \u003c/p\u003e\r\n\u003cp\u003e‘He refrains from high and luxurious beds.’ \u003c/p\u003e\r\n\u003cp\u003e‘He refrains from receiving gold and currency, \r\nraw grains, \r\nraw meat, \r\nwomen and girls, \r\nmale and female bondservants, \r\ngoats and sheep, \r\nchickens and pigs, \r\nelephants, cows, horses, and mares, \r\nand fields and land.’ \u003c/p\u003e\r\n\u003cp\u003e‘He refrains from running errands and messages; \r\nbuying and selling; \r\nfalsifying weights, metals, or measures; \r\nbribery, fraud, cheating, and duplicity; \r\nmutilation, murder, abduction, banditry, plunder, and violence.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThe shorter section on ethics is finished. \u003c/p\u003e\r\n\u003ch3\u003e2.2. The Middle Section on Ethics \u003c/h3\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. \r\nThese include plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. \r\nThe ascetic Gotama refrains from such injury to plants and seeds.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. \r\nThis includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. \r\nThe ascetic Gotama refrains from storing up such goods.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. \r\nThis includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; 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. \r\nThe ascetic Gotama refrains from such shows.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. \r\nThis includes such things as checkers with eight or ten rows, 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, guessing another’s thoughts, and imitating musical instruments. \r\nThe ascetic Gotama refrains from such gambling.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. \r\nThis 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. \r\nThe ascetic Gotama refrains from such bedding.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. \r\nThis 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. \r\nThe ascetic Gotama refrains from such beautification and adornment.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as \r\ntalk 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 place. \r\nThe ascetic Gotama refrains from such low talk.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. \r\nThey 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!” \r\nThe ascetic Gotama refrains from such argumentative talk.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. \r\nThis includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.” \r\nThe ascetic Gotama refrains from such errands.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material things to chase after other material things. \r\nThe ascetic Gotama refrains from such fawning and flattery.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThe middle section on ethics is finished. \u003c/p\u003e\r\n\u003ch3\u003e2.3. The Large Section on Ethics \u003c/h3\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, 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, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis 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. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis 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 horizon, an earthquake, or thunder in the heavens; 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. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis 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 arithmetic, accounting, calculating, poetry, and cosmology. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis 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. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003e‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. \r\nThis 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 sipping water 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 herbal bandages. \r\nThe ascetic Gotama refrains from such low lore, such wrong livelihood.’ \r\nSuch is an ordinary person’s praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThese are the trivial, trifling details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One. \u003c/p\u003e\r\n\u003cp\u003eThe longer section on ethics is finished. \u003c/p\u003e\r\n\u003ch2\u003e3. Views \u003c/h2\u003e\r\n\u003ch3\u003e3.1. Theories About the First Beginning \u003c/h3\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are these principles? \u003c/p\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who theorize about the first beginning, and assert various hypotheses concerning the first beginning on eighteen grounds. \r\nAnd what are the eighteen grounds on which they rely? \u003c/p\u003e\r\n\u003ch4\u003e3.1.1. Eternalism \u003c/h4\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. \r\nAnd what are the four grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. \r\nThat 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. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. \r\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, \r\nwith features and details. \u003c/p\u003e\r\n\u003cp\u003eBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. \r\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’ \r\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the second ground on which they rely? \r\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. \r\nThat 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. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. \r\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, \r\nwith features and details. \u003c/p\u003e\r\n\u003cp\u003eBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“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.”’ \r\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the third ground on which they rely? \r\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. \r\nThat 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. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. \r\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, \r\nwith features and details. \u003c/p\u003e\r\n\u003cp\u003eBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“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.”’ \r\nThis is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the fourth ground on which they rely? \r\nIt’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: \r\n‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. \r\nThey remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ \r\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. \u003c/p\u003e\r\n\u003cp\u003eThese are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. \r\nAny 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. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One understands this: \r\n‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ \r\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. \r\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \u003c/p\u003e\r\n\u003cp\u003eThe first recitation section. \u003c/p\u003e\r\n\u003ch4\u003e3.1.2. Partial Eternalism \u003c/h4\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are the four grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThere comes a time when, after a very long period has passed, this cosmos contracts. \r\nAs the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. \r\nThere they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. \u003c/p\u003e\r\n\u003cp\u003eThere comes a time when, after a very long period has passed, this cosmos expands. \r\nAs it expands an empty mansion of divinity appears. \r\nThen a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity. \r\nThere they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. \u003c/p\u003e\r\n\u003cp\u003eBut after staying there all alone for a long time, they become dissatisfied and anxious: \r\n‘Oh, if only other beings would come to this place.’ \r\nThen other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being. \r\nThere they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. \u003c/p\u003e\r\n\u003cp\u003eNow, the being who was reborn there first thinks: \r\n‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. \r\nThese beings were created by me! \r\nWhy is that? \r\nBecause first I thought: \u003c/p\u003e\r\n\u003cp\u003e“Oh, if only other beings would come to this place.” \r\nSuch was my heart’s wish, and then these creatures came to this place.’ \u003c/p\u003e\r\n\u003cp\u003eAnd the beings who were reborn there later also think: \r\n‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. \r\nAnd we were created by him. \r\nWhy is that? \r\nBecause we see that he was reborn here first, and we arrived later.’ \u003c/p\u003e\r\n\u003cp\u003eAnd the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. \r\n\u003c/p\u003e\r\n\u003cp\u003eIt’s possible that one of those beings passes away from that host and is reborn in this place. \r\nHaving done so, they go forth from the lay life to homelessness. \r\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. \r\nWe who were created by that Divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ \r\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the second ground on which they rely? \r\nThere 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. \u003c/p\u003e\r\n\u003cp\u003eIt’s possible that one of those beings passes away from that host and is reborn in this place. \r\nHaving done so, they go forth from the lay life to homelessness. \r\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘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. \r\nThey are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. \r\nBut 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. \r\nWe are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ \r\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the third ground on which they rely? \r\nThere 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. \u003c/p\u003e\r\n\u003cp\u003eIt’s possible that one of those beings passes away from that host and is reborn in this place. \r\nHaving done so, they go forth from the lay life to homelessness. \r\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘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. \r\nThey are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. \r\nBut 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. \r\nWe are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’ \r\nThis is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the fourth ground on which they rely? \r\nIt’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: \r\n‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable. \r\nThat which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’ \r\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. \u003c/p\u003e\r\n\u003cp\u003eThese are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. \r\nAny 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. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One understands this: \r\n‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ \r\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. \r\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \u003c/p\u003e\r\n\u003ch4\u003e3.1.3. The Cosmos is Finite or Infinite \u003c/h4\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds. \r\nAnd what are the four grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The cosmos is finite and restricted. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. \r\nBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“The cosmos is finite and restricted.”’ \r\nThis is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the second ground on which they rely? \r\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The cosmos is infinite and unbounded. \r\nThe ascetics and brahmins who say that \r\nthe cosmos is finite are wrong. \r\nThe cosmos is infinite and unbounded. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. \r\nBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“The cosmos is infinite and unbounded.”’ \r\nThis is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the third ground on which they rely? \r\nIt’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally. \u003c/p\u003e\r\n\u003cp\u003eThey say: \r\n‘The cosmos is both finite and infinite. \r\nThe ascetics and brahmins who say that \r\nthe cosmos is finite are wrong, \r\nand so are those who say that \r\nthe cosmos is infinite. \r\nThe cosmos is both finite and infinite. \r\nWhy is that? \r\nBecause by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. \r\nBecause of this I know: \u003c/p\u003e\r\n\u003cp\u003e“The cosmos is both finite and infinite.”’ \r\nThis is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the fourth ground on which they rely? \r\nIt’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: \r\n‘The cosmos is neither finite nor infinite. \r\nThe ascetics and brahmins who say that \r\nthe cosmos is finite are wrong, \r\nas are those who say that \r\nthe cosmos is infinite, \r\nand also those who say that \r\nthe cosmos is both finite and infinite. \r\nThe cosmos is neither finite nor infinite.’ \r\nThis is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. \u003c/p\u003e\r\n\u003cp\u003eThese are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. \r\nAny 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. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One understands this: \r\n‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ \r\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. \r\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \u003c/p\u003e\r\n\u003ch4\u003e3.1.4. Endless Flip-floppers \u003c/h4\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are the four grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eIt’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. \r\nThey think: \r\n‘I don’t truly understand what is skillful and what is unskillful. \r\nIf I were to declare that something was skillful or unskillful I might be wrong. \r\nThat would be stressful for me, \r\nand that stress would be an obstacle.’ \r\nSo 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: \r\n‘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.’ \r\nThis is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the second ground on which they rely? \r\nIt’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. \r\nThey think: \r\n‘I don’t truly understand what is skillful and what is unskillful. \r\nIf I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion. \r\nThat would be grasping on my part. \r\nThat would be stressful for me, \r\nand that stress would be an obstacle.’ \r\nSo 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: \r\n‘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.’ \r\nThis is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the third ground on which they rely? \r\nIt’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful. \r\nThey think: \r\n‘I don’t truly understand what is skillful and what is unskillful. \r\nSuppose I were to declare that something was skillful or unskillful. \r\nThere 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. \r\nThey might pursue, press, and grill me about that. \r\nI’d be stumped by such a grilling. \r\nThat would be stressful for me, \r\nand that stress would be an obstacle.’ \r\nSo 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: \r\n‘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.’ \r\nThis is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the fourth ground on which they rely? \r\nIt’s when some ascetic or brahmin is dull and stupid. \r\nBecause of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: \r\n‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so. \r\nBut 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. \r\nSuppose you were to ask me whether there is no other world … \r\nwhether there both is and is not another world … \r\nwhether there neither is nor is not another world … \r\nwhether there are beings who are reborn spontaneously … \r\nwhether there are not beings who are reborn spontaneously … \r\nwhether there both are and are not beings who are reborn spontaneously … \r\nwhether there neither are nor are not beings who are reborn spontaneously … \r\nwhether there is fruit and result of good and bad deeds … \r\nwhether there is no fruit and result of good and bad deeds … \r\nwhether there both is and is not fruit and result of good and bad deeds … \r\nwhether there neither is nor is not fruit and result of good and bad deeds … \r\nwhether a realized one still exists after death … \r\nwhether a realized one no longer exists after death … \r\nwhether a realized one both still exists and no longer exists after death … \r\nwhether a realized one neither exists nor doesn’t exist after death. If I believed that to be the case, I would say so. \r\nBut 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.’ \r\nThis is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \r\nAny 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. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003ch4\u003e3.1.5. Doctrines of Anomalous Origination \u003c/h4\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds. \r\nAnd what are the two grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThere are gods named ‘non-percipient beings’. \r\nWhen perception arises they pass away from that host of gods. \r\nIt’s possible that one of those beings passes away from that host and is reborn in this place. \r\nHaving done so, they go forth from the lay life to homelessness. \r\nBy dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. \r\nThey say: \r\n‘The self and the cosmos arose anomalously. \r\nWhy is that? \r\nBecause formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.” \r\nThis is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously. \u003c/p\u003e\r\n\u003cp\u003eAnd what is the second ground on which they rely? \r\nIt’s when some ascetic or brahmin relies on logic and inquiry. \r\nThey speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: \r\n‘The self and the cosmos arose anomalously.’ \r\nThis is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously. \u003c/p\u003e\r\n\u003cp\u003eThese are the two grounds on which those ascetics and brahmins who theorize about anomalous origination assert that the self and the cosmos arose anomalously. \r\nAny ascetics and brahmins who theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003cp\u003eThese are the eighteen grounds on which those ascetics and brahmins who theorize about the first beginning assert various hypotheses concerning the first beginning. \r\nAny ascetics and brahmins who theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One understands this: \r\n‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ \r\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. \r\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \u003c/p\u003e\r\n\u003cp\u003eThe second recitation section. \u003c/p\u003e\r\n\u003ch3\u003e3.2. Theories About the Final End \u003c/h3\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who theorize about the final end, and assert various hypotheses concerning the final end on forty-four grounds. \r\nAnd what are the forty-four grounds on which they rely? \u003c/p\u003e\r\n\u003ch4\u003e3.2.1. Percipient Life After Death \u003c/h4\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are the sixteen grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThey assert: ‘The self is healthy and percipient after death, and it is formed … \u003c/p\u003e\r\n\u003cp\u003eformless … \u003c/p\u003e\r\n\u003cp\u003eboth formed and formless … \u003c/p\u003e\r\n\u003cp\u003eneither formed nor formless … \u003c/p\u003e\r\n\u003cp\u003efinite … \u003c/p\u003e\r\n\u003cp\u003einfinite … \u003c/p\u003e\r\n\u003cp\u003eboth finite and infinite … \u003c/p\u003e\r\n\u003cp\u003eneither finite nor infinite … \u003c/p\u003e\r\n\u003cp\u003eof unified perception … \u003c/p\u003e\r\n\u003cp\u003eof diverse perception … \u003c/p\u003e\r\n\u003cp\u003eof limited perception … \u003c/p\u003e\r\n\u003cp\u003eof limitless perception … \u003c/p\u003e\r\n\u003cp\u003eexperiences nothing but happiness … \u003c/p\u003e\r\n\u003cp\u003eexperiences nothing but suffering … \u003c/p\u003e\r\n\u003cp\u003eexperiences both happiness and suffering … \u003c/p\u003e\r\n\u003cp\u003eexperiences neither happiness nor suffering.’ \u003c/p\u003e\r\n\u003cp\u003eThese are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. \r\nAny 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. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003ch4\u003e3.2.2. Non-Percipient Life After Death \u003c/h4\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are the eight grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThey assert: ‘The self is healthy and non-percipient after death, and it is formed … \u003c/p\u003e\r\n\u003cp\u003eformless … \u003c/p\u003e\r\n\u003cp\u003eboth formed and formless … \u003c/p\u003e\r\n\u003cp\u003eneither formed nor formless … \u003c/p\u003e\r\n\u003cp\u003efinite … \u003c/p\u003e\r\n\u003cp\u003einfinite … \u003c/p\u003e\r\n\u003cp\u003eboth finite and infinite … \u003c/p\u003e\r\n\u003cp\u003eneither finite nor infinite.’ \u003c/p\u003e\r\n\u003cp\u003eThese are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. \r\nAny 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. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003ch4\u003e3.2.3. Neither Percipient Nor Non-Percipient Life After Death \u003c/h4\u003e\r\n\u003cp\u003eThere 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. \r\nAnd what are the eight grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThey assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed … \u003c/p\u003e\r\n\u003cp\u003eformless … \u003c/p\u003e\r\n\u003cp\u003eboth formed and formless … \u003c/p\u003e\r\n\u003cp\u003eneither formed nor formless … \u003c/p\u003e\r\n\u003cp\u003efinite … \u003c/p\u003e\r\n\u003cp\u003einfinite … \u003c/p\u003e\r\n\u003cp\u003eboth finite and infinite … \u003c/p\u003e\r\n\u003cp\u003eneither finite nor infinite.’ \u003c/p\u003e\r\n\u003cp\u003eThese 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. \r\nAny 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. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003ch4\u003e3.2.4. Annihilationism \u003c/h4\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds. \r\nAnd what are the seven grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who have this doctrine and view: \r\n‘This self is formed, made up of the four principal states, 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere is another self that is heavenly, formed, sensual, consuming edible food. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere 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. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere 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. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self becomes rightly annihilated. \r\nThere 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. \r\nYou don’t know or see that. \r\nBut I know it and see it. \r\nSince 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.’ \r\nThat is how some assert the annihilation of an existing being. \u003c/p\u003e\r\n\u003cp\u003eThese are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being. \r\nAny ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003ch4\u003e3.2.5. Extinguishment of Suffering in This Life \u003c/h4\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds. \r\nAnd what are the five grounds on which they rely? \u003c/p\u003e\r\n\u003cp\u003eThere are some ascetics and brahmins who have this doctrine and view: \r\n‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’ \r\nThat is how some assert ultimate extinguishment for an existing being in this life. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self attains ultimate extinguishment in this life. \r\nWhy is that? \r\nBecause sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. \r\nQuite 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 this life.’ \r\nThat is how some assert ultimate extinguishment for an existing being in this life. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self attains ultimate extinguishment in this life. \r\nWhy is that? \r\nBecause the placing of the mind and the keeping it connected there are coarse. \r\nBut 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 mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’ \r\nThat is how some assert ultimate extinguishment for an existing being in this life. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self attains ultimate extinguishment in this life. \r\nWhy is that? \r\nBecause the rapture and emotional elation there are coarse. \r\nBut 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 this life.’ \r\nThat is how some assert ultimate extinguishment for an existing being in this life. \u003c/p\u003e\r\n\u003cp\u003eBut someone else says to them: \r\n‘\u0026lt;em\u0026gt;That\u0026lt;/em\u0026gt; self of which you speak does exist, I don’t deny it. \r\nBut that’s not how \u0026lt;em\u0026gt;this\u0026lt;/em\u0026gt; self attains ultimate extinguishment in this life. \r\nWhy is that? \r\nBecause the mental partaking of that as ‘blissful’ is said to be coarse. \r\nBut with the giving up of pleasure and pain and the disappearance of 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 this life.’ \r\nThat is how some assert ultimate extinguishment for an existing being in this life. \u003c/p\u003e\r\n\u003cp\u003eThese are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life. \r\nAny ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003cp\u003eThese are the forty-four grounds on which those ascetics and brahmins who theorize about the final end assert various hypotheses concerning the final end. \r\nAny ascetics and brahmins who theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none. \r\nThe Realized One understands this … \r\nAnd those who genuinely praise the Realized One would rightly speak of these things. \u003c/p\u003e\r\n\u003cp\u003eThese are the sixty-two grounds on which those ascetics and brahmins who theorize about the first beginning and the final end assert various hypotheses concerning the first beginning and the final end. \u003c/p\u003e\r\n\u003cp\u003eAny ascetics and brahmins who theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One understands this: \r\n‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’ \r\nHe understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself. \r\nHaving truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. \u003c/p\u003e\r\n\u003cp\u003eThese 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. \u003c/p\u003e\r\n\u003ch2\u003e4. The Grounds For Assertions About the Self and the Cosmos \u003c/h2\u003e\r\n\u003ch3\u003e4.1. Anxiety and Evasiveness \u003c/h3\u003e\r\n\u003cp\u003eNow, 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 … \u003c/p\u003e\r\n\u003cp\u003epartially eternal on four grounds … \u003c/p\u003e\r\n\u003cp\u003efinite or infinite on four grounds … \u003c/p\u003e\r\n\u003cp\u003eor they resort to flip-flops on four grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert that the self and the cosmos arose anomalously on two grounds … \u003c/p\u003e\r\n\u003cp\u003ethey theorize about the first beginning on these eighteen grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert that the self lives on after death in a percipient form on sixteen grounds … \u003c/p\u003e\r\n\u003cp\u003eor that the self lives on after death in a non-percipient form on eight grounds … \u003c/p\u003e\r\n\u003cp\u003eor that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert the annihilation of an existing being on seven grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert ultimate extinguishment for an existing being in this life on five grounds … \u003c/p\u003e\r\n\u003cp\u003ethey theorize about the final end on these forty-four grounds … \u003c/p\u003e\r\n\u003cp\u003eWhen those ascetics and brahmins theorize about the first beginning and the final end 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. \u003c/p\u003e\r\n\u003ch3\u003e4.2. Dependent On contact \u003c/h3\u003e\r\n\u003cp\u003eNow, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds … \u003c/p\u003e\r\n\u003cp\u003epartially eternal on four grounds … \u003c/p\u003e\r\n\u003cp\u003efinite or infinite on four grounds … \u003c/p\u003e\r\n\u003cp\u003eor they resort to flip-flops on four grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert that the self and the cosmos arose anomalously on two grounds … \u003c/p\u003e\r\n\u003cp\u003ethey theorize about the first beginning on these eighteen grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert that the self lives on after death in a percipient form on sixteen grounds … \u003c/p\u003e\r\n\u003cp\u003eor that the self lives on after death in a non-percipient form on eight grounds … \u003c/p\u003e\r\n\u003cp\u003eor that the self lives on after death in a neither percipient nor non-percipient form on eight grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert the annihilation of an existing being on seven grounds … \u003c/p\u003e\r\n\u003cp\u003eor they assert ultimate extinguishment for an existing being in this life on five grounds … \u003c/p\u003e\r\n\u003cp\u003ethey theorize about the final end on these forty-four grounds … \u003c/p\u003e\r\n\u003cp\u003eWhen those ascetics and brahmins theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact. \u003c/p\u003e\r\n\u003ch3\u003e4.3. Not Possible \u003c/h3\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003cp\u003eNow, when those ascetics and brahmins theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact. \u003c/p\u003e\r\n\u003ch3\u003e4.4. Dependent Origination \u003c/h3\u003e\r\n\u003cp\u003e\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\nNow, when those ascetics and brahmins theorize about the first beginning and the final end 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. \u003c/p\u003e\r\n\u003ch2\u003e5. The End of the Round \u003c/h2\u003e\r\n\u003cp\u003eWhen a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, they understand what lies beyond all these things. \u003c/p\u003e\r\n\u003cp\u003eAll of these ascetics and brahmins who theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. \u003c/p\u003e\r\n\u003cp\u003eSuppose 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.’ \r\nIn the same way, all of these ascetics and brahmins who theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. \u003c/p\u003e\r\n\u003cp\u003eThe Realized One’s body remains, but his leash to existence has been cut off. \r\nAs long as his body remains he will be seen by gods and humans. \r\nBut when his body breaks up, after life has ended, gods and humans will see him no more. \u003c/p\u003e\r\n\u003cp\u003eWhen the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. \r\nIn the same way, the Realized One’s body remains, but his leash to existence has been cut off. \r\nAs long as his body remains he will be seen by gods and humans. \r\nBut when his body breaks up, after life has ended, gods and humans will see him no more.” \u003c/p\u003e\r\n\u003cp\u003eWhen he had spoken, Venerable Ānanda said to the Buddha, \r\n“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?” \u003c/p\u003e\r\n\u003cp\u003e“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 Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.” \u003c/p\u003e\r\n\u003cp\u003eThat is what the Buddha said. \r\nSatisfied, the mendicants approved what the Buddha said. \r\nAnd while this discourse was being spoken, the ten-thousandfold galaxy shook. \u003c/p\u003e\r\n\u003cp\u003e\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}