Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

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9. Sedaka Sutta
Discourse Given at Sedaka

      385. At one time the Bhagava was staying at Sedaka, the market-town of the Sumbha people in the country of Sumbha. At that time the Bhagava said to the bhikkhus:

      "Bhikkhus, this had happened before: an acrobatic performer who was an expert-pole climber, plant (a pole on the ground) and (having climbed to the top of the pole) said to his pupil by the name of Medakathalika thus, "Come, Medakathalika", "Come, Medakathalika, climb up this pole and stand on my shoulder." "Very well, master", replied his pupil, Medakathalika. And, bhikkhus, climbing up the pole, the pupil stood on the shoulder of his master. Then, bhikkhus, the acrobatic performer said to his pupil Medakathalika: "You, Medakathalika, take good care of me: I shall also take care of you. Thus, safeguarding each other and taking care of each other, we shall display our skill and make plenty of money. And, we shall get down the pole harmlessly." Bhikkhus. when this was said, Medakathalika, the pupil said to the acrobatic performer thus, "It should not be as you said, master; Master, you take care of yourself and I shall take care of myself. In this way, safeguarding ourselves, taking care of ourselves, we shall display our skill and make plenty of money. And, we shall get down the pole harmlessly."

      The Bhagava said, "Of these two, what Medakathalika, the pupil, said is right and proper. Bhikkhus, whoever thinks of taking care himself, should practise (the Four Methods of) Steadfast Mindfulness. Whoever thinks of taking care of another, should practise (the four methods of) steadfast mindfulness. Bhikkhus, he who takes care of himself, takes care of another. He who takes care of another, takes care of himself.

      Bhikkhus, how does one take care of another by taking care of oneself? By cultivating and repeatedly practising (meditation). In this way, Bhikkhus, by taking care of oneself one takes care of another too¹. Bhikkhus, how does one takes care of oneself, by taking care of another? By practising forbearance, harmlessness, by developing good-will and compassion towards others. In this manner, Bhikkhus, by taking care of another, one takes care of oneself also².

      Bhikkhus, whoever thinks taking care of himself should practise the Four Methods of Steadfast Mindfulness. Whoever thinks taking care of another, should practise the Four Methods of Steadfast Mindfulness. Bhikkhus, by taking care of oneself, one takes care of another; and by taking care of another, one takes care of oneself also.

End of the Sedaka Sutta,

the ninth in this Vagga.

      1. By taking care of oneself, one takes care of another too: The Commentary explains thus: "By repeatedly cultivating and practising the Four Methods of Steadfast Mindfulness, the bhikkhu attains Arahattaphala; seeing the bhikkhu who has gained the Arahatship, devotional piety is aroused in one, for which one gets to a happy destination after death.

      2. By taking care of another, one takes care of oneself also:

      According to the Commentary, by practising forbearance, by developing good-will and compassion towards others, the bhikkhu attains Jhana concentration, based on the Jhana concentration; based on the Jhana concentration, he goes on to Vipassana Meditation, ultimately attaining Arahataphala.

Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

8. Brehma Sutta
Discourse concerning a Brahma

      384. At one time. the Bhagava was residing at the foot of the goat-head banyan tree, in the Uruvela forest, on the banks of river Neranjara, just after he had become fully Enlightened. At that time, while living alone in solitude, this thought occurred to the Bhagava: This is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariyamagga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.

      'What are the four? The bhikkhu should keep his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness · and distress in the five khandhas ;p... on sensation ;p... on mind ...p... the bhikkhu should keep his mind on mind objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. This is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariya magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.

      At that time, Brahma Sahampati becoming aware in his mind of what had passed in the mind of the bhagava vanished from the Brahma realm and manifested himself in front of the bhagava in the instant, it takes a strong man to stretch out his flexed arm or to bend his out arm. Brahma Sahamipati putting (his) upper robe on his left shoulder, paid homage to the Bhagava by raising clasped hands to his forehead and said: "It is right Bhagava; it is right. Sugata. This is the one and only way, Venerable Sir, for the purification (of the minds) of beings, for overcoming sorrow and lamentation for the complete destruction of (physical) pain and (mental) distress, for the attainment of (the ariya magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.

     "What are the four? Venerable Sir, the bhikkhu keeps his mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on sensation ...p... on mind ...p... the bhikkhu keeps his mind on mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Venerable Sir, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the ariya magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana."

     Having thus addressed the Bhagava, the Brahma Sahampati said again in verse: "The Bhagava who perceives the end of re-birth, who, out of compassion, works for the welfare and happiness of many, knows the one and only way of the Four Methods of Steadfast Mindfulness. By means of this way, the ariyas of the past had crossed over the flood of the cycle of existence; they will also do so in the future, as they do it at the present time."

End of the Brehma Sutta,

the eighth in this Vagga.

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Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

7. Ariya Sutta
Discourse on Purifying Dhamma

      383. Bhikkhus, there are these Four Methods of Steadfast Mindfulness which are purifying and which, when cultivated and practised many time, lead one who cultivates and practises them out of the cycle of existence to the complete ending of dukkha. What are the Four (Satipatthanas)? Bhikkhus, in this Teaching the bhikkhu abides keeping his mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... keeps his mind steadfastly on mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. These, bhikkhus, are the Four Methods of Steadfast Mindfulness which are purifying, and which, when cultivated and practised many times, lead one who cultivates and practises them out of the cycle of existence, to the complete ending of dukkha.

End of the Ariya Sutta,

the seventh in this Vagga.

Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

5. Bahiya Sutta
Discourse Concerning the Venerable Bahiya

      321. The Bhagava was staying at Savatthi. At that time the Venerable Bahiya approached the Bhagava and having paid homage to the Bhagava sat in a suitable place. After being thus seated, the Venerable Bahiya addressed the Bhagava thus: "Venerable Sir, may it please the Bhagava to teach the dhamma in a brief manner so that. having heard the dhamma, I can repair alone in a quiet place of solitude and abide (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana."

      In that case, Bahiya, you should ensure purity in the first stage of meritorious practices. And what is the first stage of the meritorious practices? It is the practice of very pure morality and the holding of upright view (i.e., belief in reaping the fruits of one's own actions). When. Bahiya, your morality becomes very pure and your view becomes upright, then, based on morality and well-established in morality, you should cultivate the Four Methods of Stead fast Mindfulness.

      What are the Four (Satipatthanas)? Bahiya, in this Teaching you should abide keeping your mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ... p... on Mind ...p... keep your mind steadfastly on Mind-Objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. Bahiya, when based on morality and well established in morality, you develop the Four Methods of Steadfast Mindfulness, only progress in Meritorious factors is to be expected in days and nights to come not their decline.

      Then the Venerable Bahiya, gladdened at heart and rejoicing at the words of the Bhagava. paid respectful homage to the Bhagava, rose from his seat and left, keeping the Bhagava on his right. Then the Venerable Bahiya went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana. He soon attained by himself, in this very life, by virtue of Magga Insight, the fruits of the noblest and the most supreme Arahatship, the ultimate goal for the sake of which men of good family leave the household life to lead the homeless life. He knew Rebirth is no more; the Noble Practice Purity has been accomplished; what is to be done (for Magga Insight) has been done; there is nothing more to do (to attain Magga Insight). Venerable Bahiya became one among the Arahats.

End of the Bahiya Sutta,

the fifth in this Vagga.

Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

4. Ukkacela Sutta
Discourse given at Ukkacela

      380. At one time, not long after the passing away of Sariputta and Moggallana, the Bhagava was residing with a large company of bhikkhus on the bank of the river Ganga at Ukkacela in the country of the Vajjis. At that time the Bhagava was sitting in the open air surrounded by a large assemblage of bhikkhus.

     Then the Bhagava, after looking at the silent company of bhikkhus, addressed them thus: Bhikkhus, this assemblage of mine appears to be empty after the passing away of Sariputta and Moggallana. But actually, my assemblage has never been empty regardless of where Sariputta and Moggallana were staying.

      Bhikkhus, all those Homage-Worthy, Perfectly Self Enlightened Bhagavas of by gone days had a couple of (Chief) disciples like my two (Chief) disciples, Sariputta and Moggallana. And all those Homage-Worthy, Perfectly Self-Enlightened Bhagavas of times to come will have a couple of (Chief) disciples like my two (Chief) disciples, Saripuuta and Moggallana.

      Bhikkhus, it is wonderful, it is marvellous that the (Chief) disciples (of the Buddhas to come) would also follow the teachings of the Buddha. and follow the guidance of the Buddha. They would become dear to the four kinds of audience, (bhikkhus, bhikkhunis, laymen, lay-women) would be respectfully adored by them and would be regarded with esteem by them. Bhikkhus, it is marvellous, it is wonderful that the Tathagata does not suffer from grief, does not lament over the passing away of such a pair of disciples. Bhikkhus, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear. There can be no such possibility. Therefore, bhikkhus, let yourselves be your own firm support, and let yourselves, and not anyone or anything else be your refuge; let the Dhamma be your own firm support, and let the Dhamma. and not anything else, be your refuge. Bhikkhus, how does the bhikkhu abide making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma, his own firm support, and making the Dhamma, and not anything else, his refuge? In this Teaching, bhikkhus, the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on sensation ...p... on mind ...p... keeps his mind steadfastly on mind-objects, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In this manner, bhikkhus, the bhikkhu abides making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma, his own support, and making the Dhamma, not anything else, his refuge.

      Bhikkhus, those bhikkhus who, either now or after my passing away make themselves their own firm support, and make themselves, and not anyone or anything else, their refuge; who make the Dhamma their firm support and make the dhamma and not anything else, their refuge, all such bhikkhus, among all the bhikkhus who cherish the right practice, shall reach the highest, noblest state.

End of the Ukkacela Sutta,

the fourth in this Vagga.

Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

2.Nalanda Sutta
Discourse given at Nalanda

      378. Once the Bhagava was dwelling in the grove of (the rich man) Pavarika at Nalanda. At that time the Venerable Sariputta approached the Bhagava and after paying obeisance to him sat at a suitable place and spoke to him thus:

      "Venerable Sir, this faith I have in the Bhagava: that there never has been there will not be nor is there now, any samana or brahmana who can excel the Bhagava in Enlightenment". Indeed, Sariputta, you make a noble, fearless speech, a definite statement (as if with personal knowledge), and a bold utterance (like a lion's roar) thus: "Venerable Sir, this faith I have in the Bhagava: there never has been, there will not be nor is there now, any samana or brahmana who can excel the Bhagava in Enlightenment'.

      Sariputta. how is this? Are all those Homage-Worthy, perfectly Self- Enlightened Bhagavas of bygone times rightly and fully known to you through knowing their minds with your mind thus: 'Such was their Sila, practice of morality; such was their Concentration (samadhi pakkhiya dhamma); such was their wisdom, panna; such was how they abided in the attainment of cessation of Consciousness (nirodha-samapatti); Such was their emancipation'.

      "Not, so, Venerable Sir." And how is this, Sariputta." Are all those Homage-Worthy, Perfectly Self- Enlightened Bhagavas of time of come rightly and fully known to you through knowing their minds with your thus: "such will be their sila. practice of morality; such will be their Concentration (samadhai pakkhiyadhamma): such will be their panna, wisdom; such is how they will abide in the attainment of Cessation of Consciousness (nirodha samapatti); such will be their emancipation'?

      "Not so. Venerable Sir".

     And how is this, Sariputta? Am I, the present Homage-Worthy, Perfectly Self Enlightened Bhagava. rightly and fully known to you through knowing my mind with your mind thus: 'Such is the practice of morality of the Bhagava; such is his Concentration (samadhipakkhiya dhamma); such is his wisdom, such is how he abides in the attainment of cessation of Consciousness; such is his emancipation'?

      "Not, so, Venerable Sir."

      Sariputta, you do not have cetopariya nana, personal knowledge of the minds of the Homage-Worthy, Perfectly Self Enlightened Bhagavas of the past, the future and the present time. Then, Sariputta, without such knowledge how can you make a noble fearless speech, a definite statement (as if with personal knowledge), and a bold utterance (like a lion's roar) thus: 'Venerable Sir, this faith I have in the Bhagava: that there never has been, there will not be nor is there now, any samana or brahmana who can excel the bhagava, in Enlightenment'?

      "Venerable Sir, I do not have cetopariya nana, personal knowledge of the minds of the past, the future, and the present Homage-Worthy, Perfectly Self- Enlightened Bhagava. Nevertheless I do have the dhammanvaya nana, knowledge by inference from personal experience.

     "Suppose, Venerable Sir, there is a frontier fortress town of the king, with firm foundations, strongly fortified with ramparts and a single arched gateway. And there is a gate keeper, wise, intelligent, prudent, who would keep out the strangers he does not know and admit only those he knows And as he patrols the path that encircles the fortress, he does nor perceive a hole or a gap in the rampart wide enough to allow even a cat to pass through. Then this thought might occur to the gate keeper: Whatever big living things enter or leave the city, they do so by this gate only. In the same way, Venerable Sir, I have come to possess the dhammavaya nana, knowledge by inference from personal experience.

      "Venerable Sir, all the Homage-Worthy, Perfectly Self Enlightened Bhagavas of the past, had abandoned the Five Hindrances that defile the mind and weaken the intellect, had well established their minds in the practice of the Four Methods of Steadfast Mindfulness, had truly cultivated the Seven Factors of Enlightenment and had fully attained the unsurpassed knowledge of the highest Path, and the Supreme Enlightenment.

      "And, Venerable Sir, all the Homage-Worthy, the Perfectly Self-Enlightened Bhagavas of the future will abandon the Five Hindrance that defile the mind and weaken the intellect, will have their minds well established in the practice of the Four Methods of Steadfast Mindfulness, will truly cultivate the Seven Factors of Enlightenment and will fully attain the unsurpassed knowledge of the highest Path, and the Supreme Enlightenment.

      "Venerable Sir, the present Homage-Worthy and Perfectly Self-Enlightened bhagava also has abandoned the Five Hindrances that defile the mind and weaken the intellect, has well established his mind in the practice of the Four Methods of Steadfast Mindfulness, has truly cultivated the Seven Factors of Enlightenment and has fully attained the unsurpassed knowledge of the highest Path and the supreme Enlightenment."

      Well said, Sariputta; Well said. Therefore, Sariputta. you should repeatedly keep on giving this discourse to the bhikkhus, bhikkhunis, to the laymen and the laywomen. Wherever there may be foolish ones (without Magga Knowledge) who entertain doubt and scepticism about the Tathagata, they will have their doubt and scepticism banished by hearing this discourse.

End of the Nalanda Sutta,

the second in this Vagga.

Nalanda Vagga

Satipathana Samyutta Mahavagga Samyutta,
Samyutta Nikaya, Suttanta Pitaka

3. Cunda Sutta
Discourse concerning Bhikkhu Cunda

      379. At one time the Bhagava was staying at the Jetavana monastery of Anathapindika, Savathi. At that time the Venerable Sariputta was residing in the village of Nalaka in the country of Magadha; being afflicted with illness he was suffering grievously from his sickness. Cunda Samanuddesa attended upon the Venerable Sariputta during his illness. (Cunda Samanera, meaning, Cunda the novice. A younger brother of the Venerable Sariputta, he was still called by this name although by that time he had become a bhikkhu.)

      Then the Venerable Sariputta passed away into parinibbana from his illness. Then Cunda Samanuddesa, taking the bowl and the robes of the Venerable Sariputta, went to Savatthi where the Venerable Ananda was residing in the Jetavana monastery of Anathapindika. Having approached the Venerable Ananda and paying homage to him, Cunda Samanuddesa sat at one side and said to the Venerable Ananda: "Venerable Sir, the Venerable Sariputta has passed away into parinibbana. Here are alms-bowl and robes'. "Friend Cunda, we have this news as a reason to see the Bhagava. Come, friend Cunda, we will go and see the Bhagava and report to him about the matter (of the passing away of the Venerable Sariputta)". Very well, Venerable Sir", replied Cunda Samanuddesa to the Venerable Ananda.

      Then the Venerable Ananda and the Venerable Cunda Samanuddesa approached the Bhagava. Making their obeisance to the Bhagava, they took their seat at one side. Then the Venerable Ananda addressed the Bhagava; "Venerable Sir, the Venerable Cunda Samanuddesa has told me, 'Venerable Sir, the Venerable Sariputta has passed away into parinibbana. Here are his alms bowl and robes'. Venerable Sir, when I heard that the Venerable Sariputta had passed away into parinibbana, my body felt heavy and stiff; my sight in all directions became dim; I became bewildered, unable to grasp doctrine (such as on the methods of steadfast mindfulness).

      Ananda, did Sariputta, in passing into parinibbana take away your accumulation (aggregate) of sila, your accumulation of samadhi, your accumulation of panna, your accumulation of emancipation (magga, phala), or your accumulation of reflective knowledge (paceavekkhana nana). 'No, Venerable Sir, the Venerable Sariputta in passing into parinibbana did not take away my accumulation of Sila ...p... of samadhi ...p... of panna ...p... of emancipation ...p... of reflective knowledge. But the Venerable Sariputta had instructed me in the dhamma. had instilled me with the dhamma, had taught me to understand the dhamma, had caused me to realize (the benefit of) the dhamma, had caused me to become established in (observance of) the dhamma, and had caused me to be filled with gladness and enthusiasm for (the practice of the dhamma; he had been an indefatigable teacher of the dhamma, always assisting his fellow-bhikkhus in the practice of the Life of Purity. We are always thinking of the quality of the Venreable Sariputta's dhamma, the richness of his dhamma and the benevolent helpfulness of his dhamma.

      Ananda, have I not previously proclaimed that there must be separation (while living) severance (through death) and sundering (through being in different states of existence) from all that are dear and beloved. Ananda, concerning this matter, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear? There can be no such possibility. Just as, Ananda, the biggest branch of huge free would break off while the tree which is full of pith is still standing, so also, Ananda, Sariputta had passed away while the large community of bhikkhus, endowed with the essence of dhamma, is still well established. Ananda, how can the wish be realized that anything which has the nature of arising, of appearing, of being conditioned or compounded, and of decay and dissolution, should not disintegrate and disappear? There can be no such possibility. Therefore, Ananda, let yourselves be your own firm support, and let yourselves and not anyone or anything else, be your refuge; let the Dhamma, the Teaching, be your own firm support. and let the dhamma, and not anything else, be your refuge.

      How does the bhikkhu, Ananda, abide making himself his own firm support and making himself and not anyone or anything else, his own refuge; making the Dhamma, the Teaching, his own firm support, and making the dhamma, and not anything else, his refuge? In this Teaching, Ananda. the bhikkhu keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ;...p... on Sensation ...p... on mind ...p... keeps his mind steadfastly on the mind-objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. In this manner, Ananda, the bhikkhu abides making himself his own firm support, and making himself and not anyone or anything else, his own refuge; making the Dhamma his own support, and making the dhamma, not anything else, his refuge.

      Ananda, those bhikkhus who, either now or after my passing away, make them selves their own firm support, and make themselves, and not anyone or anything else, their refuge, who make the Dhamma their finn support and make the Dhamma, and not anything else, their refuge, -- all such bhikkhus, Ananda, among all the the bhikkhus who cherish the (three) training practices (Sila, Samadhi, Panna) shall reach the highest, noblest state.

End of the Cunda Sutta.

the third in this Vagga.

1. Mahapurisa Sutta
Discourse on What Constitutes a Great Man

Nalanda Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

1. Mahapurisa Sutta
Discourse on What Constitutes a Great Man

      377. The Bhagava was staying at Savatthi. At that time the Venerable Sariputta approached the Bhagava, made his obeisance and sat at a certain place. Having thus taken his seat, the Venerable Sariputta said to the Bhagava: "Venerable Sir. it is said: 'A great man!' 'A great man!'. Venerable Sir, what constitues a great man? Sariputta, I say a person is a great man only when his mind is free from defilements; I say a person is not a great man when his mind is not free from defilements.

      And Sariputta, how does one get his mind free from defilements? In this Teaching, Sariputta, the bhikkhu keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. When the bhikkhu keeps his mind steadfastly on the body, it becomes free from attachment? and liberated from asavas, without any clinging, When the bhikkhu keeps his mind steadfastly on Sensation ...p... on Mind ...p... on Mind-Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. When the bhikkhu keeps his mind steadfastly on Mind-Objects, it becomes free from attachment, and liberated from asavas, without any clinging. In this manner, Sariputta, his mind is free from defilements. Sariputta, I say a person is a great man only when his mind is free from defilements; I say a person is not a great man when his mind is not free from defilements.

End of the Mahapurisa Sutta,

the first in this Vagga.

10. Bhikkhunupassaya Sutta
Discourse at bhikkhuni Monastery

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

10. Bhikkhunupassaya Sutta
Discourse at bhikkhuni Monastery

      376. At that time, the Venerable Ananda rearranged his robes in the morning and carrying the alms-bowl and the great robe approached a certain monastery of the bhikkhunis. Having approached the monastery, he sat on a prepared seat. Then many bhikkhunis came to where the Venerable Ananda was seated, made obeisance to him and sat at one side. After taking their seats, the bhikkhunis addressed the Venerable Ananda thus:

      "Venerable Ananda, in this Teaching many bhikkhunis who dwell keeping their mind well-established in the Four Methods of Steadfast Mindfulness come to know (after each session of meditation on Satipatthana) higher and nobler dhamma than was known to them previously"*. "Sisters, it is true as you say; Sisters, it is true as you say; whosoever bhikkhu or bhikkhuni, should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and nobler dhamma than that was known previously".

      * Come to know after each session meditation on Satipatthana higher and nobler dhamma than was known to them previously: Ularam pubbenaparam visesam sanjananti. The Commentary explains this as the increasingly more penetrating, more subtle insight gained into the complex phenomena of rupa and nama after each session of properly accomplished meditation according to the Four Methods of Steadfast Mindfulness. If the insight into the Four Elements is gained first, it is followed by the knowledge of the Derived Elements, Upadayarupa; if the insight into all the Material phenomena is gained first, it is followed by knowledge of the Non-material phenomena, Nama: then the knowledge of nama and rupa is followed by the knowledge of the cause of their arising; when the knowledge of the cause of arising of both the nama and rupa is clear and complete, it is followed by the insight into their three characteristics, namely, their impermanent nature, unsatisfactoriness and their insubstantiality.

      Then the Venerable Ananda, after instructing the bhikkhunis in the Teaching, causing them to realize (the benefit of) the dhamma, to become established in (the observance of) the Teaching and to be filled with gladness and enthusiasm for (the Practice of) the Teaching, rose from his seat and left. Then the Venerable Ananda went into Savatthi for his alms round, and having had his meal, left to go to where the Bhagava was. He paid homage to the Bhagava and after taking his seat at one side, addressed the Bhagava thus:

      "Venerable Sir, this morning I rearranged my robes and carrying the alms bowl and the great robe, went to a certain monastery of the bhikkhunis. Having approached the monastery. I sat on a prepared seat. Then, Venerable Sir, many bhikkhunis came to see me. Venerable Sir, after making obeisance to me, they sat at one side and addressed me thus: "Venerable Ananda, in this Teaching many bhikkhunis who dwell keeping their mind well established in the Four Methods of Steadfast Mindfulness come to know after each session of meditation on Satipatthana a higher and nobler dhamma than was known previously'. When addressed thus by the bhikkhunis, Venerable Sir, I told them, 'Sisters it is true as you say. Sisters, it is true as you say. Whosoever bhikkhu or bhikkhunis should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and nobler Dhamma than was known previously."

      It is true as you say, Ananda; it is true as you say, Ananda. Whosoever bhikkhu or bhikkhuni, should dwell keeping the mind well established in the Four Methods of Steadfast Mindfulness, he or she could be expected to come to know higher and noble dhamma than was known previously.

      What are the Four Methods of Steadfast Mindfulness? In this Teaching, Ananda. the bhikkhu dwells keeping his mind steadfastly on the body (kaya) with diligence, comprehension and mindfulness, thus, keeping away covetousness and distress in the five khandhas. To the bhikkhu who thus dwells keeping his mind steadfastly on the body as his object of meditation either there arises a burning in the body (such as pain and distress), or his mind gets sluggish or his mind becomes distracted by objects outside of his body. Then, Ananda, that bhikkhu (under such circumstances) should direct his mind to some confidence inspiring object (such as the recollection of the virtues of the Buddha etc.). Then that bhikkhu who has his mind directed to some confidence-inspiring object becomes gladdened. This gladness gives rise to delightful satisfaction, and the delighted mind of the bhikkhu generates calm in the body. The bhikkhu who enjoys calmness experiences bliss. Experiencing bliss, his mind gains concentration. The bhikkhu reflects thus: 'I have kept my mind directed to some confidence-inspiring object for a definite purpose; now I have achieved that purpose. I shall now withdraw my mind from that object.' The bhikkhu withdraws his mind from the object; he does not think about the object; he does not let his mind dwell on the object. he knows: "I do not think about the object; I do not let my mind dwell on the object; I remain with mindfulness on the original object (i.e., my own body) and I am enjoying bliss'.

      Again, Ananda. the bhikkhu keeps his mind steadfastly on Sensation ....... on Mind ....... on Mind Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. To the bhikkhu who thus dwells keeping his mind steadfastly on Mind-Objects as his objects of meditation, either there arises a burning in the body (such as pain and distress), or his mind gets sluggish or his mind becomes distracted by objects outside of his body. Then, Ananda. that bhikkhu (under such circumstances) should direct his mind to some confidence-inspiring object (such as the recollection of the virtues of the Buddha). Then that bhikkhu who has his mind directed to some confidence-inspiring object becomes gladdened. This gladness gives rise to delightful satisfaction, and the delighted mind of the bhikkhu generates calm. The bhikkhu who enjoys calmness experiences bliss. Experiencing bliss his mind gains concentration. The bhikkhu reflects thus: 'I have kept my mind directed to some confidence-inspiring object for a definite purpose; now I have achieved that purpose. I shall now withdraw my mind from that object'. The bhikkhu withdraws his mind from that object; he does not think about the object; he does not let his mind dwell on the object. He knows: I do not think about the object; I do not let my mind dwell on the object; I remain with mindfulness on the original object (i.e., mind-object) and I am enjoying bliss. In this manner, Ananda, meditation is practised by changing its objects temporarily.

      And, Ananda, how is the meditation practised without changing its objects temporarily? Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment), my mind remains undistracted, liberated not directed to an external object'. Indeed he knows, 'I dwell keeping my mind steadfastly on the body with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment) my mind remains undistracted, liberated, not directed to an external object'. Indeed he knows, 'I dwell keeping my mind steadfastly on sensation, with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object, the bhikkhu knows, 'My mind is not directed towards an external object'. He also knows, 'Both at the time (of attainment of Arahattaphala) which comes later and during the whole course (of meditation) which precedes (the attainment), my mind remains undistracted, liberated, not directed to an external object'. Indeed he knows, 'I dwell with my mind concentrated with diligence, comprehension and mindfulness, enjoying bliss'.

      Ananda, when the mind is not directed towards an external object. He also knows 'Both at the time (of meditation) which precedes (the attainment) my mind remains undistracted, liberated, not directed to an external object'. Indeed, he knows. 'I dwell with my mind steadfastly on mind objects with diligence, comprehension and mindfulness, enjoying bliss'. In this manner, Ananda, meditation is practised without changing its object.

      In this manner, Ananda, I have taught you how to practice meditation by changing its object; I have also taught you how to practice meditation without changing its object. Ananda, the Tathagata, out of compassion for his disciples, has done what is to be done for their welfare. Here, Ananda, are the places at the fact of trees; here are secluded places. Practice meditation, Ananda. Be not neglectful lest you regret it afterwards. These are our exhortations to you.

      Thus spoke the Bhagava: delighted Venerable Ananda, rejoiced at what the Bhagava had said.

End of the Bhikkhunupssaaya Sutta,

the tenth in this Vagga.

AMBAPALI VAGGA. THE FIRST.

9. Gilana Sutta
Discourse Concerning Illness

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

9. Gilana Sutta
Discourse Concerning Illness

      375. Thus have I heard:

      At one time the Bhagava was staying at Veluva village near Vesali. At that time the Bhagava addressed the bhikkhus thus: "Come, bhikkhus, enter upon the rains-residence (vassa) in places where you have friends, acquaintances and intimates in the neighbourhood of Vesali. As for me I shall enter upon the rains-residence in this Veluva village itself. "The bhikkhus, assented respectfully, saying, "Very well, Venerable Sir" and entered upon the rains-residence in places where they had friends, acquaintances and intimates in the neighbourhood of Vesali. The Bhagava himself entered upon the rains-residence in the Veluva village itself.

      Sometime after the Bhagava had entered upon the rains-residence, there arose in him a severe illness; and he suffered excessive pain near unto death. This the Bhagava endured with mindfulness, clear comprehension, and without being perturbed. Then this thought occurred to the Bhagava: It would not be proper for me to pass away in the realization of Nibbana without letting the attendant bhikkhus know, without taking leave of the community of bhikkhus. (Therefore) I should ward off this illness by effort of insight meditation; and abide in the life-maintaining phalasamapatti (sustained absorption in Fruition attainment). Then the Bhagava warded off his illness by effort of insight meditation and abided in the life-maintaining phalasamapatti. The Bhagava's illness subsided.

      Then the Bhagava having recovered from the illness, came out from his monastery soon after his recovery, and sat in the shade of the monastery on the seat prepared for him. Then, the Venerable Ananda approached the Bhagava, made obeisance and having seated himself on one side, addressed the Bhagava thus: "Venerable Sir, I see the Bhagava now at ease. I find the Bhagava now fit and fine, in good health. Though I now see the Bhagava thus, when the Bhagava was ill, my body felt heavy and stiff; my sight in all directions became dim; I became bewildered, unable to grasp doctrines (such as on the Methods of Steadfast Mindfulness). However, I took some small comfort from the thought that the Bhagava would not pass away into parinibbana as long as be had not left any (last) instructions concerning the community of bhikkhus.

      Ananda, what does the community of bhikkhu still expect from me? Ananda, I have set forth the Teaching without any distinction of inner or outer doctrines. The Tathagata, Ananda, in his teaching does not hold anything secret in the closed fist of the Teacher (i.e. does not keep back anything). Ananda, if a person should say: "I should lead the community of the bhikkhus" or "the community of bhikkhus should indicate me as the leader", then it is that person who should lay down instructions concerning community of bhikkhus. But, Ananda, the Tathagata has no such thoughts: I should lead the community of bhikkhus: or "the community of bhikkhus should indicate me as the leader". Having no such thought, why should the Tathagata leave any (last) instructions concerning the community of bhikkhus?

      Ananda, I am now frail, old, aged, far gone in years, and in the last stage of life. I have reached the eightieth year. Just as, Ananda, a worn out old cart is held together merely by bindings and repairs, so the body of the Tathagata is held together merely by (the force of) the phalasamapatti, similar to bindings and repairs.

      Ananda, it is (only) when the Tathagata attains and is abiding in the Animitta (disregarding signs or attributes of phenomena) Concentration of Mind (in the Arahataphala samapatti) through not paying any attention to any phenomenal image and through the cessation of some sensations (i.e. mundane sensations) that the Tathagata's body is at real ease and comfort.

      Therefore, Ananda, let yourselves be your own firm support like an island in the ocean, and let yourselves, and not any one, or anything else, be your own refuge; let the Dhamma, the Teaching, be your firm support, and let the Dhamma, and not anything else, by your refuge.

      Ananda, how is the bhikkhu to make himself his own support, and to make himself, and not any one or any thing else, his refuge; to make the Dhamma his firm support and to make the Dhamma and not anything else, his refuge.

      Ananda, the bhikkhu in this Teaching, keeps his mind steadfastly on the body, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. He keeps his mind steadfastly Sensation ...p... on the Mind ...p... He keeps his mind steadfastly on the Dhamma with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Ananda, thus the bhikkhu makes himself his own support and makes himself and not anyone or anything else, his refuge; thus the bhikkhu makes the Dhamma, the Teaching, his firm support, and makes the Dhamma, and not anything else, his refuge.

      Ananda, those bhikkhus who, either now or after my passing away, make themselves their own firm support and make themselves, and not anyone or anything else, their refuge: who make the Dhamma their firm support and make the Dhamma, and not anything else, their refuge -- all such bhikkhus among all the bhikkhus, who are desirous of (keeping to) the right practice, shall reach the highest, noblest state^*.

End of the Gilana Sutta

the ninth in this Vagga.

      * The highest, noblest state; tamatagge; According to the Commentary, tamatagge = tamma agge = aggatama, the highest, the most eminent State reached by practising the Satipatthana, the Four Methods of Steadfast Mindfulness.

8. Suda Sutta
Discourse with the Example of a Cook

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

8. Suda Sutta
Discourse with the example of a cook

      374. Bhikkhus, suppose there is a foolish cook, inexperienced and unskillful and suppose he serves the king or the king's chief minister with dishes prepared in a variety of ways: dishes having a sour taste, dishes having a bitter taste, dishes having a pungent taste, dishes having a sweet taste, dishes having an astringent taste, dishes having no astringent taste, dishes with salt, dishes without salt.

      Bhikkhus,the foolish, inexperienced, unskillful cook does not take note of the reactions of his master: My master is pleased today with this dish, or he help himself to this dish, or he takes much of this dish, or he speaks in praise of this dish; my master is pleased today with the sour dish, or he helps himself to the sour dish, or he takes much of the sour dish, or he speaks in praise of the sour dish; my master is pleased today with the bitter dish, or with the pungent dish, or with the sweet dish, or with the astringent dish, or with the non-astringent dish, or with the salted dish, or with the unsalted dish, or he helps himself to the unsalted dish, or he takes much of the unsalted dish, or he speaks in praise of the unsalted dish.'

      Bhikkhus, that foolish cook who is inexperienced and unskillful is not rewarded with clothes nor wages nor with any gifts. And why is that so? It is because, bhikkhus, that foolish, inexperienced, unskillful cook fails to take note of the reactions of his master. In a similar manner, bhikkhus, a foolish bhikkhu in this Teaching who is inexperienced and unskillful (in the practice of meditation) tries to keep his mind on the body with diligence, comprehension and mindfulness. (But) the mind of that bhikkhu who keeps his mind on the body is not concentrated on the object of meditation; he fails to get rid of the defilements: he fails to keep his mind steadfastly on that object of meditation; ...p... to keep his mind on the sensation to keep his mind on the mind ...p... to keep his mind on the dhamma with diligence comprehension and mindfulness thus keeping away covetousness and distress in the five khandhas. But the mind of that bhikkhu who keeps his mind on the dhamma is not concentrated on the object of meditation: he fails to get rid of the defilements; he fails to keep his mind steadfastly on the object of meditation.

      Bhikkhus, that foolish bhikkhu who is inexperienced and unskillful (in the practice of meditation) does not achieve happiness in this life; he does not gain mindfulness nor comprehension. Why is that so? It is because, bhikkhus, that foolish, inexperienced and unskillful bhikkhu fails to keep his mind steadfastly on the object of meditation.

      Bhikkhus, suppose there is a clever cook, experienced and skilful; and suppose he serves the king or the king's chief minister with dishes prepared in a variety of ways; dishes having a sour taste, dishes having a bitter taste, dishes having a pungent taste, dishes having a sweet taste, dishes having an astringent taste, dishes having no astringent taste, dishes with salt, dishes without salt.

      Bhikkhus, the clever, experienced, skilful cook takes note of the reactions of his master: my master is pleased today with this dish, or he helps himself to this dish, or he takes much of this dish, or speaks in praise of this dish; my master is pleased today with the sour dish, or he helps himself to the sour dish, or he takes much of the sour dish, or he speaks in praise of the sour dish; my master is pleased today with the bitter dish, or with the pungent dish, or with the sweet dish, or with the astringent dish, or with the non-astringent dish, or with the salted dish, or with the un-salted dish, or he helps himself to the un-salted dish, or he takes much of the un-salted dish, or he speaks in praise of the un-salted dish.

      Bhikkhus, that clever, experienced, skilful cook is rewarded with clothes, wages and gifts. Why is that so? It is because, bhikkhus, the clever experienced and skilful cook takes note of the reactions of his master. In a similar manner, Bhikkhus, a wise bhikkhu in this Teaching who is experienced and skilful (in the practice of meditation) keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. The mind of that bhikkhu who keeps his mind steadfastly on the body is concentrated on the object of meditation: he gets rid of the defilements; he succeeds in keeping his mind steadfastly on the object of his meditation; ...p.... he keeps his mind steadfastly on Sensation ...p... keeps his mind steadfastly on Mind, keeps his mind steadfastly on Mind Objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. The mind of that bhikkhu who keeps his mind steadfastly on the Dhamma is concentrated on the object of his meditation; he gets rid of the defilements; he succeeds in keeping his mind steadfastly the object of meditation.

      Bhikkhus, that wise bhikkhu who is experienced and skilful (in the practice of meditation) achieves happiness in this very life; he gains mindfulness and comprehension. Why is that so? It is because, bhikkhus, that wise, experienced skilful bhikkhu succeeds in keeping his mind steadfastly on the object of his meditation.

End of the Suda Sutta,

the eighth in this Vagga.

7. Makkata Sutta
Discourse concerning a monkey

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

7. Makkata Sutta
Discourse concerning a monkey

      373. Bhikkhus, there are areas in the Himalayas, king of mountains, where the terrain is rugged, not easily accessible, not frequented by monkeys and men. Bhikkhus, there are also areas in the Himalayas, king of mountains, where the terrain is rugged, not easily accessible, frequented only by monkeys not by men. And, bhikkhus, there are areas in the Himalayas, king of mountains, where the ground is even and delightful. There monkeys as well as men frequent. In that areas bhikkhus, hunters lay down plasters with sticky paste in the tracts of monkeys to ensnare them.

      Bhikkhus, amongst the monkeys, those which are not foolish and not frivolous, on seeing the plasters keep away from at a distance. But the monkey which is foolish and which is frivolous approaches the sticky plaster and catches hold of the sticky plaster with one hand: the hand gets stuck to the sticky plaster. Thinking of releasing the stuck hand, it catches hold of the plaster with its other hand which also gets stuck to the sticky plaster. Thinking then to release both the stuck hands, the monkey catches hold of the plaster with one foot: the foot gets stuck too. Thinking again to release both the stuck hands and the foot which are now stuck to the sticky plaster, the monkey catches hold of the plaster with the other foot; the other foot gets stuck too. Thinking to releasee the two hands and the two feet, it catches hold of the sticky plaster with its mouth; the mouth gets stuck to the sticky plaster. Stuck in this way in the five places of the body, the monkey lies bemoaning its fate. It has indeed fallen into misfortune and faces destruction since it is now completely at the mercy of the hunter. Bhikkhus, the hunter skewers it, roasts it in a wood fire then there and leaves for wherever he wishes. Such, bhikkhus, is the fate of any one who wanders into a range which is not his own but that of others.

      Therefore, bhikkhus, do not wander into a range which is not your own but that of others; if you wander into a range which is not yours but that of others, you will only be giving opportunity to Evil, giving grounds to Evil to arise in you. What bhikkhus, is the range which does not belong to a bhikkhu but belongs to others? It is the five binding cords of sense-pleasures. What are these five? They are: visible object which is cognizable by eye-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing; sound which is cognizable by ear-consciousness ...p... odour which is cognizable by nose-consciousness ...p... taste which is cognizable by tongue-consciousness ...p... tactile object which is cognizable by body-consciousness and which is pleasant, agreeable, enjoyable. arousing sensual craving and enticing. This, bhikkhu, is the range which does not belong to a bhikkhu but belongs to others.

      Bhikkhus, keep within your own range (of contemplation): if you keep within your own range of contemplation, Evil will not get any opportunity, Evil will not have any grounds to arise in you. What, bhikkhus, is the proper range of a bhikkhu? It is the Four Methods of Steadfast Mindfulness. What are the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu in this Teaching keeps his mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas ...p... on Sensation ...p... on Mind ...p... on the Dhamma with diligence comprehension and mindfulness thus keeping away and distress in the five khandhas. This, bhikkhus, is the proper range of a bhikkhu.

the seventh in this Vagga.

6. Sakunagghi Sutta
Discourse concerning a Falcon

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

6. Sakunagghi Sutta
Discourse concerning a Falcon

      372. Bhikkhus, this happened formerly. A falcon suddenly swooped down and seized hold of a skylark.

      Then, bhikkhus, the skylark being carried away by the falcon, lamented thus: 'Only I have such misfortune; only I have such little power' I had ventured into a range which is not my own but that of others; if only I had stayed today on my own but that of others; if only I had stayed today on my own range, I would not have fallen a victim to this attacker. I could have fought off his attack'. The falcon asked the skylark where that range of his would be. The skylark replied, 'the interspaces between clods of earth in the ploughed up fields'. Then, bhikkhus, the falcon, having full confidence in its own power. Taking great pride in its own power, set the skylark free, saying 'You skylark, go then to your own home range; you will not escape from me even on your own range.

      Then, bhikkhus, the skylark went to the clods of earth in the ploughed up fields; standing on big clod of earth, he said to the falcon, 'Come here then, Oh falcon; come here then. Oh falcon'. Then, bhikkhus, the falcon, having full confidence in its own power, taking great pride in its own power, and manipulating its two wings properly, swooped down to grab the skylark. Realising that the falcon was approaching it at a great speed, the skylark disappeared into the interspaces of the earth clods. The falcon smashed its breast onto the clods of earth. Such, bhikkhus, is the fate of any one who wanders into range other than one's own.

      Therefore, bhikkhus, do not wander into a range which is not your own but that of others: if you wander into a range which is not your own but that of others, you will only be giving opportunity to Evil (such as defilements), giving grounds to Evil to arise in you. What, bhikkhus, is a range which does not belong to a bhikkhu but belong to others? It is the five binding cords of sense-pleasures. What are these five? They are: Visible object which is congnizable by eye-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing; sound which is cognizable by ear-consciousness ..p..., odour which is congnizable by nose-consciousness ..p..., taste which is cognizable by tongue-consciousness ..p... tangible object which is cognizable by tongue-consciousness ..p..., tangible object which is cognizable by body-consciousness and which is pleasant, agreeable, enjoyable, arousing sensual craving and enticing. This, bhikkhus, is the range which does not belong to a bhikkhu but belongs to others.

      Bhikkhus, keep within your own range (of contemplation): if you keep within your own range of contemplation, Evil will not get any opportunity. Evil will not have any grounds to arise in you. What, bhikkhus, is the proper range of bhikkhu? It is the Four Methods of Steadfast Mindfulness. What are the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu in this Teaching keeps the mind steadfastly on the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas, ...p... on Sensation, ...p... on Mind, ...p... on Mind objects with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas. This, bhikkhus, is the proper range of a bhikkhu.

End of the Sakunagghi Sutta.

the sixth in this Vagga.

5. Akusalarasi Sutta
Discourse on a Group of Demeritonous Factors

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

5. Akusalarasi Sutta
Discourse on a Group of Demeritonous Factors

      371. The Bhagava was staying at Savatthi. At that time the Bhagava said thus: Bhikkhus, if any one should wish to speak rightly about a group of demeritorious factors, he should speak of the Five Hindrances as a group of demeritorious factors. Truly, bhikkhus, these Five Hindrances are a group of wholly demeritorious factors. What are the Five Hindrances? They are sense-desire, ill will, sloth and torpor,destraction and worry and doubt. Bhikkhus, if any one should wish to speak rightly about a group of demeritonous factors, they should speak of the Five Hindrances as a group of demeritorious factors. Truly, bhikkhus, these Five Hindrances are a group of wholly demeritorious factors.

      Bhikkhus, if any one should wish to speak rightly about a group of meritorious factors, he should speak of the Four Methods of Steadfast Mindfulness as a group of meretorious factors. Truly, bhikkhus, the Four Methods of Steadfast Mindfulness are a group of wholly meritorious factors. What are these Four? Bhikkhus, in this Teaching, the bhikkhu keeps his mind steadfastly in the body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas...p... steadfastly on Sensation ...p... steadfastly on the mind ...p... keeps his mind steadfastly on the dhamma with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Bhikkhus, if any one should speak rightly about a group of meritorious factors, he should speak of the Four Methods of Steadfast Mindfulness as a group of meritorious factors. Truly, bhikkhus, these Four Methods of Stead fast Mindfulness are a group of wholly meritorious factors

End of the Akusalarasi Sutta,

the fifth in this Vagga.

4. Sala Sutta
Discourse given at Sala

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

4. Sala Sutta
Discourse given at Sala

      370. At one time the Bhagava was residing at the brahmin village of Sala in the country of the Kosalans. There the Bhagava addressed the bhikkhu ...p.. the Bhagava said thus:

      Bhikkhus, you should inspire those bhikkhu who are newly initiated into the Order, who have not been bhikkhus for long who have only recently joined the Order, in this Teaching to set up, should cause them to take to should make them become established in, the cultivation of the Four Methods of Steadfast Mindfulness, Satipatthana. What are the Four? (You should say:)

      Come, friends, you should abide keeping your mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point in order to come to know the body (the nature of) (as it really is)

      You should abide keeping your mind steadfastly on Sensation with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point is order to come to know, as it really is, (the nature of) Sensation.

      You should abide concentrating steadfastly on the mind with diligence and comprehension with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, as it really is, (the nature of) the mind.

      You should abide keeping your mind steadfastly on the dhamma, physical and mental phenomena, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, as they really are, (the nature of) the dhamma¹.

      Bhikkhus, those bhikkhus who, (having entered the Path), are still engaged in the practice of the Ariya Path, who have not yet attained Arahattaphala and who wish to achieve the Supreme goal of Nibbana where all the bends (yoga) have been destroyed, also abide keeping their mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on point, in order to come to know rightly and fully (the nature of) the body. They abide keeping their mind steadfastly on Sensation with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully, (the nature of) Sensation. They abide concentrating steadfastly on the mind with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully, (the nature of) the mind. They abide keeping their mind steadfastly on the dhamma, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, in order to come to know, rightly and fully (the nature of) the dhamma².

      Bhikkhus, those bhikkhus who have become arahats, who have destroyed the asavas, fulfilled the Magga practice, complete their task, have laid down the burden. have achieved the benefit (of arahatship), who have destroyed the fetters binding them to existence, who have full knowledge and become liberated from defilements, also abide keeping their mind steadfastly on the body with diligence and comprehension, with purified mind concentrated on a single object with composed mind on one point, without attachment to the body. They abide keeping their mind steadfastly on Sensation, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to Sensation. They abide concentrating steadfastly on the mind with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to the mind. They abide keeping mind steadfastly on the dhamma, with diligence and comprehension, with purified mind concentrated on a single object, with composed mind fully concentrated on one point, without attachment to the dhamma³.

      Bhikkhus, you should inspire those bhikkhus who are newly initiated into the order, who have not been long as bhikkhus, who have only recently joined the Order, in this Teaching to setup, should cause them to take to, should make them become established in, the cultivation of the Four Methods of Steadfast Mindfulness.

      1. The new bhikkhu has to know the body as it really is, or Sensation as it really is, or the mind as it really is, or the dhamas as they really are, by cultivating the Four Methods of Steadfast Mindfulness in order to a attain Sotapatti Magga, the first stage of Enlightenment.

      2. The bhikkhu having entered the First Path i.e., Sotapatti Magga. continues to cultivate to cultivate the Four Methods of Steadfast Mindfulness in order to achieve the three higher stages, namely, Sakadagami, Anagami and Arahatta Magga.

      3. When the bhikkhu has become fully liberated and has become on Arahat, he continues to cultivate the Four Methods of Steadfast Mindfulness in order to enjoy the bliss of liberation in this very life.

End of the Sala Sutta,

the fourth in this Vagga.

3. Bhikkhu Sutta
Discourse to a certain bhikkhu

Ambapali Vagga, Satipathana Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

3. Bhikkhu Sutta
Discourse to a certain bhikkhu

      369. At one time the Bhagava was staying at the monastery of Anathapindika in Jeta Park at Savatthi. At that time a certain bhikkhu approached the Bhagava and having paid homage to the Bhagava sat down at a suitable place. After being thus seated, the bhikkhu addressed the Bhagava: "May it please the Bhagava to teach me the dhamma in a brief manner so that, having heard the dhamma. I can repair to a quiet place of solitude and abide ( practising meditation) with mindfulness and diligence, with the mind bent on Nibbana.

      Bhikkhu, in this Teaching, some useless persons (who will not attain the Path and Fruition in this life) have also made similar requests to me (for brief instructions on dhamma). But having heard the dhamma from me, they only think of following me (wherever I go, instead of devoting themselves to the practice of meditation in a place of solitude).

      May the Bhagava teach me the dhamma in a brief manner; may the Sugata teach me the dhamma in a brief manner. It is possible that I may come to understand the meaning of the dhamma taught by the Bhagava; it is possible that I may come to inherit the dhamma taught by the Bhagava.

      In that case, bhikkhu, you should ensure purity the first stage of the meritorious Practice. And what is the first stage of meritorious factors? It is the practice of very pure morality and the holding of the upright view. (i.e. belief in reaping the fruits of one's own actions). When, bhikkhus, your morality becomes very pure and your view becomes upright, then, based on morality and being well established in morality, you should cultivate the Four Methods of Steadfast Mindfulness, Satipatthana, in three ways.

      What are the Four? Bhikkhus, in this Teaching, you should abide keeping your mind steadfastly on the aggregate of the physical phenomena which is your own body with diligence, comprehension and mindfulness, thus keeping away covetousness and distress (which will appear if you are not mindful of the five aggregates). (Occasionally), you should abide keeping your mind steadfastly on the aggregate of the physical phenomena which is the body of others with diligence, comprehension and mindfulness, thus keeping away covetousness and distress. You should keep your mind steadfastly on the aggregate of the physical phenomena which is your own body, on the aggregate of the physical phenomena which is the body of others, on the aggregate of the physical phenomena which is your own body or that of the others, with diligence, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      You should abide keeping your mind steadfastly on the sensation experienced by yourself, on the sensation experienced by others, on the sensation experienced by yourself or others, with diligence, comprehension and mindfulness thus keeping away covetousness and distress in the five khandhas.

      You should concentrate steadfastly on your own mind, on the mind of others, on your own mind or that of others, with diligence, comprehension or mindfulness, thus keeping away covetousness and distress in the five khandhas.

      You should keep your mind steadfastly on the dhamma *, physical and mental phenomena in yourself, on the dhamma in others, on the dhamma in yourself or in others, with diligence and, comprehension and mindfulness, thus keeping away covetousness and distress in the five khandhas.

      Bhikkhu, making your morality as your basis and being well established in your morality, when you thus cultivate the Four Methods of Steadfast Mindfulness in three ways, furtherance of your progress in the meritorious factors is to be expected in days and nights to come, not their decline.

      Then the bhikkhu, glad at heart and rejoicing at the words of the Bhagava paid homage to the Bhagava, rose from his seat and left respectfully. Then that bhikkhu went to a quiet place of solitude and abided (practising meditation) with mindfulness and diligence, with the mind bent on Nibbana. He soon attained by himself, in this very life, by virtue of Magga Insight, the noblest and the most supreme Arahatship, the ultimate goal of life of purity for which good people left the household life to lead a home-less life. He knew: "There is no more rebirth for me; the noble life of purity has been practised; what has to be done has been done (for the attainment of Arahatship); there is nothing more to do" that bhikkhu had become one more of the Arahats.

     * Dhamma: Physical and mental phenomena; The Commentary interprets the term dhamma as used here as mental concomitants other than Sensation which has already been mentioned above. However, the Ledi Sayadaw points out that in the last part of the Mahasatipatthana Sutta dhamma consists of Nivaranas, Khandhas, Ayatanas, Bhojjhangas and the Ariya Saccas.

End of the Bhikkhu Sutta,

the third in this Vagga.

1. Kalyanamitta Sutta
Discourse on friendship with the Good and Virtuous

6. Suriya Peyyala Vagga, Magga Samyutta
Mahavagga Samyutta, Samyutta Nikaya, Suttanta Pitaka

        49. The Bhagava was staying at Savatthi. (He said:) bhikkhus, just as the dawn is the forerunner, the preceding sign of the arising of the sun, so also for a bhikkhu friendship with the good and virtuous is the forerunner, the preceding sign of the arising of the Ariya Path of Eight Constituents. Bhikkhus, the bhikkhu who is friendly with the good and virtuous could be expected to develop the Ariya Path of Eight Constituents, to practise the Ariya Path of Eight constituents many times.

        Bhikkhus, how does the bhikkhu who has friendship with the good and virtuous develop the Ariya Path of Eight Constituents, practise the Ariya Path of Eight Constituents many times? Bhikkhus, in this Teaching, the bhikkhu develops Right View which is directed to detachment from defilements, to cessation of defilements and that promotes and develops uprooting of defilements and speedy attainment of Nibbana... p ... develops right concentration which is directed to detachment from defilements, to absence of attachment to defilements, to cessation of defilements and that promotes and develops uprooting of defilements and speedy attainment of Nibbana. In this manner, Bhikkhus, the bhikkhu who has friendship with the good and virtuous develops the Ariya Path of Eight Constituents, practises the Ariya Path of Eight Constituents many times.

End of the Kalyanamitta Sutta,

the first in this Vagga.

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 7a: Four views of the world being Finite or Infinite
(Antananta Ditthi)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Four views of the world being Finite or Infinite
(Antananta Ditthi)

      53. There are, bhikkhus, some samanas and brahmanas, who hold that the world is finite. There are also samanas and brahmanas, who hold that the world is infinite. They put forward four grounds to support their respective views. On what authority and on what basis do these respected samanas and brahmanas put forward four grounds to support their respective views

The First Antananta Ditthi

      54. In this world, bhikkhus, a certain samana or brahmana achieves utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness. Having thus established his mind in highest concentration, he abides in the view that the world (as represented by the purified mental image, patibhaga nimitta, of the earth-device used in meditation) is finite.

      He says thus:

      "This world is finite. It is circumscribed. Why can it be said so? It can be said so because having achieved utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness, and having established my mind in highest concentration, I abide in the view that the world is finite. Based on this I know that the world is finite and that it is circumscribed."

      This, bhikkhus, is the first possibility. Basing themselves on this authority and on this ground, some samanas and brahmanas holding the view that the world is finite, and some samanas and brahmanas holding the view that the world is infinite, demonstrate their respective points of view— the finiteness or the infiniteness of the world. (8+1=9)

The Second Antananta Ditthi

      In the second category of antananta ditthi, on what authority and on what basis do the respected samanas and brahmanas propound either that the world is finite or that the world is infinite?

      In this world, bhikkhus, a certain samanas or brahmanas achieves utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness. Having thus established his mind in highest concentration, he abides in the view that the world (as represented by the purified mental image of the earth-device used in meditation) is infinite.

      "This world is infinite, with no limit. Those samanas and brahmanas who assert that the world is finite and that it is circumscribed are wrong in fact, this world is infinite, with no limit. Why can it be said so? It can be said so because having achieved utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness, and having established my mind in highest concentration, I abide in the view that the world is infinite. Based on this I know that the world is infinite, with no limit."

      This, bhikkhus, is the second possibility. Basing themselves on this authority and on this ground, some samanas and brahmanas holding the view that the world is finite, and some samanas and brahmanas holding the view that the world is infinite, demonstrate their respective points of view—the finiteness or the infiniteness of the world. (8+2=10)

The Third Antananta Ditthi

      56. In the third category of antananta ditthi, on what authority and on what basis do the respected samanas and brahmanas propound either that the world is finite or that the world is infinite?

      In this world, bhikkhus, a certain samanas or brahmanas achieves utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness. Having thus established his mind in highest concentration, he abides in the view that the world (as represented by the purified mental image of the earth-device used in meditation) is finite vertically, but infinite horizontally.

      He says thus:

      "This world is finite, and, at the same time, infinite. Those samanas and brahmanas who assert that the world is finite and is circumscribed are, wrong. And so are the samanas and brahmanas who assert that the world is infinite, with no limit. Why can it be said so? It can be said so because having achieved utmost mental concentration by dint of ardent, steadfast, persevering exertion, mindfulness and right attentiveness, and having established my mind in highest concentration, I abide in the view that the world is finite vertically, and is infinite horizontally. Based on this I know that the world is finite, and, at the same time infinite."

      This, bhikkhus, is the third possibility. Basing themselves on this authority and on this ground, some samanas and brahmanas holding the view that the world is finite, and some samanas and brahmanas holding the view that the world is infinite, demonstrate their respective points of view—the finiteness or the infiniteness of the world. (8+3=11)

The Fourth Antananta Ditthi

      57. In the fourth category of Antananta Ditthi on what authority and on what basis do the respected samanas and brahmanas propound either that the world is finite or that the world is infinite?

      In this world, bhikkhus, a certain samanas or brahmanas is given to logic and investigation. He uses various methods of reasoning, conducts investigations and gives his views, saying:

      "This world is neither finite nor infinite. Those samanas and brahmanas who assert that the world is finite and that it is circumscribed are wrong. And so are those samanas and brahmanas who assert that the world is infinite, with no limit. And so also are those samanas and brahmanas who assert that the world is finite as well as infinite. This world is neither finite nor infinite."

      This, bhikkhus, is the fourth possibility. Basing themselves on this authority and on this ground, some samanas and brahmanas holding the view that the world is finite, and some samanas and brahmanas holding the view that the world is infinite, demonstrate their respective points of view—the finiteness or the infiniteness of the world. (8+4=12)

      58. Bhikkhus! Those samanas and brahmanas who hold that the world is finite and those samanas and brahmanas who hold that the world is infinite support their respective views on these four grounds.

      Bhikkhus! When any samanas and brahmanas who hold that the world is finite or when any samanas and brahmanas who hold that it is infinite support their respective views, all of them proffer these four, or any one of the four, lines of reasoning and not any other line of reasoning.

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

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

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

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

Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Last Part: Of the Round of Suffering Caused by Wrong Views Discourse on the Cessation of the Round of Rebirths

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Of the Round of Suffering Caused by Wrong Views

(Ditthigatikadhitthana Vatta Katha)

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

Discourse on the Cessation of the Round of Rebirths

(Vivatta Kathadi)

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

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

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

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

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

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

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

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

Conclusion

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

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

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

End of the Brahmajala Sutta, the first Sutta.

Brahmajala Sutta (Discourse on the Net of Perfect Wisdom ) Part 17: No Possibility of Feeling without Contact (Netam Thanam Vijjati Vara)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 16: Contact as Cause
(Phassa Paccaya)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Contact as Cause
(Phassa Paccaya)

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 15: Agitation Conditioned by Wrong Views and Craving
(Paritassita Vipphandita Vara)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 14: Five Kinds of Belief in (Mundane) Nibbana as Realizable in this Very Life
(Ditthadhamma Nibbana Vada)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

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

(Ditthadhamma Nibbana Vada)

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

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

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

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

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

      95. To him someone else says:

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

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

      96. To him someone else says:

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

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

      97. To him someone else says?

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 13: Seven Kinds of Belief in Annihilation
(Uccheda Vada)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

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

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

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

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

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

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

      86. To him someone else says:

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

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

      87. To him, again, someone else says:

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

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

      88. To him, again, someone else says:

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

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

      89. To him, again, someone else says:

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

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

      90. To him, again, someone else says:

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

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

      91. To him, again, someone else says:

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 12: Eight Kinds of Belief in the Existence of neither Sanna nor Non-Sanna After Death
(Uddhamaghatanika Nevasanni Nasanni Vada)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

      81. There are, bhikkhus, some samanas and brahmanas who believe in the existence of neither sanna nor non sanna after death. [Sanna: Lit., Perception. Here it stands for mind and mental concomitants. (See Para 68.) Thus sanna may be rendered 'Consciousness'.] They declare in eight ways their belief in the existence of atta in a state of neither sanna nor non-sanna after death.

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

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

      or that: (2) atta is incorporeal; ... ... ... ... ... ... ... ...

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 11: Eight Kinds of Belief in the Non-existence of Sanna after Death
(Uddhamaghatanika Asanni Vada)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom ) Part 10: Forty-four Views Relating to the Future
(Aparantanuditthi)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Forty-four Views Relating to the Future
(Aparantanuditthi)

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

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

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

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

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

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

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

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

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

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

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

     or that: (5) atta is finite ; ..

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

     or that: (6) attais infinite; ..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Parts of Brahmajala Sutta, covered so far.

          1: Paribbajaka katha: about the (two) Wandering Ascetics

          2: Cula Sila (Minor Morality)

          3: Majjhima Sila (Middle Morality)

          4: Maha Sila (Major Morality)

          5: Exposition on Wrong Views Eighteen Wrong Views Relating to the Past

          6: Four Kinds of Eternity View (Sassataditthi)

          7: Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi)

          8: Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi)

          9: Two Doctrines of Non-causality (Adhiccasamuppanna Vada)

          10: Forty-four Views Relating to the Future (Aparantanuditthi)

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 9: Two Doctrines of Non-causality
(Adhiccasamuppanna Vada)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Two Doctrines of Non-causality
(Adhiccasamuppanna Vada)

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

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

'The First Adhiccasamuppanna Vada

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

      He says thus:

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

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

The Second Adhiccasamuppanna Vada

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

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

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

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

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

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

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

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

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

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

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

End of the Second Portion for Recitation

Parts of Brahmajala Sutta, covered so far.

          1: Paribbajaka katha: about the (two) Wandering Ascetics

          2: Cula Sila (Minor Morality)

          3: Majjhima Sila (Middle Morality)

          4: Maha Sila (Major Morality)

          5: Exposition on Wrong Views Eighteen Wrong Views Relating to the Past

          6: Four Kinds of Eternity View (Sassataditthi)

          7: Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi)

          8: Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi)

          9: Two Doctrines of Non-causality (Adhiccasamuppanna Vada)

Brahmajala Sutta
(Discourse on the Net of Perfect Wisdom )
Part 8: Four Kinds of Indecisive Evasion
(Amaravikkhepa Ditthi)

Silakkhandha Vagga, Digha Nikaya, Suttanta Pitaka

Four Kinds of Indecisive Evasion
(Amaravikkhepa Ditthi)

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

The First Amaravikkhepa Ditthi

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

      He thinks thus:

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

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

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

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

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

      3. Demerit is a synonym for akusala kammapatha.

Ten Akusala Kammapathas

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

     (a) killing,

     (b) stealing,

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

     (d) telling lies,

     (e) setting one against another,

     (f) using rough and abusive words,

     (g) indulging in unbeneficial speech,

     (h) belief in false theories,

     (i) ill will,

     (j) covetousness.

Causes of Akusala Kammapathas

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

Causes of Kusala Kammapathas

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

The Second Amaravikkhepa Ditthi

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

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

      He thinks thus

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

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

The Third Amaravikkhepa Ditthi

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

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

      He thinks thus:

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

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

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

The Fourth Amaravikkhepa Ditthi

      Note: (1) Thirty-One Bhumis

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

      (a) Twenty brahma (Higher Celestial) bhumis:

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

      (b) Six deva (Celestial) bhumis:

      Devas live in the six deva bhumis.

      (c) One manussa (human) bhumi:

      Human beings live in this manussa bhumi.

      (d) Four apaya (nether) bhumis:

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

(ii) Four types of Birth

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

(iii) Opapatika

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

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

(iv) Bad Kammas

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

(v) Good Kammas

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

(vi) Better Kammas

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

(vii) Best Kammas

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

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

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

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

      If I were asked

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

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

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

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

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

Parts of Brahmajala Sutta, covered so far.

          1: Paribbajaka katha: about the (two) Wandering Ascetics

          2: Cula Sila (Minor Morality)

          3: Majjhima Sila (Middle Morality)

          4: Maha Sila (Major Morality)

          5: Exposition on Wrong Views & Eighteen Wrong Views Relating to the Past

          6: Four Kinds of Eternity View (Sassataditthi)

          7: Four Views of Eternity and Non-eternity (Ekacca Sassata Ditthi)

          8: Four Kinds of Indecisive Evasion (Amaravikkhepa Ditthi)