長阿含經

21. THE BRAHMAJALA SUTRA

Thus have I heard:

At one time, the Buddha was journeying through the country of Magadha together with a community of one thousand two hundred and fifty great bhikkhus. Traveling among the people, they arrived at the Bamboo Grove and spent the night at the royal rest house.

At that time, there was a brahmin ascetic named Suppiya and his disciple named Brahmadatta. Teacher and disciple regularly followed behind the Buddha. The brahmin ascetic Suppiya disparaged the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways, while his disciple Brahmadatta praised the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways. Teacher and disciple each held a different conviction and contradicted and opposed one another. Why was this? It was because their inclinations, views, and associations were different.

Then, after returning from their almsround, many bhikkhus gathered in the assembly hall and discussed the following matter among themselves:

“How marvelous! How extraordinary! The Blessed One possesses great spiritual power, is endowed with majestic virtue, and knows all the inclinations of sentient beings. Yet now Suppiya and his disciple are following behind the Buddha and the Sangha. The brahmin ascetic Suppiya disparages the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways, while his disciple Brahmadatta praises the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways. Teacher and disciple each hold a different conviction and contradict and oppose one another because their inclinations, views, and associations are different.”

At that time, the Blessed One was in his secluded chamber. With the purified divine ear surpassing that of ordinary humans, he heard the bhikkhus discussing this matter. He then left his chamber, went to the assembly hall, and sat before the community. Although he already knew, he nevertheless asked:

“Bhikkhus, for what reason have you gathered here, and what matter are you discussing?”

The bhikkhus said to the Buddha:

“After returning from our almsround, we gathered in this assembly hall and discussed the following: How marvelous! How extraordinary! The Blessed One possesses great spiritual power, is endowed with majestic virtue, and knows all the inclinations of sentient beings. Yet now Suppiya and his disciple are following behind the Buddha and the Sangha. The brahmin ascetic Suppiya disparages the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways, while his disciple Brahmadatta praises the Buddha, the Dharma, and the Sangha of bhikkhus in countless ways. Teacher and disciple each hold a different conviction and contradict and oppose one another because their inclinations, views, and associations are different.”

The Blessed One then said to the bhikkhus:

“Bhikkhus, if someone should disparage the Tathagata, disparage the true Dharma, and disparage the Sangha by various means, you should not harbor anger or entertain harmful thoughts toward that person. Why is this? If someone disparages the Tathagata, the true Dharma, and the Sangha by various means, and you harbor anger or entertain harmful thoughts toward that person, you yourselves will thereby become ensnared. Therefore, you should not harbor resentment or entertain harmful thoughts toward that person.

“Bhikkhus, if someone should praise the Buddha, the Dharma, and the Sangha, you should not hastily become delighted or proud on that account. Why is this? If you give rise to delight, you will thereby become ensnared. Therefore, you should not become delighted. Why is this? Because such praise concerns only minor matters of conduct and moral discipline, which an uninstructed ordinary person, not comprehending the profound meaning, might sincerely praise according to what they perceive.

“What are the minor matters of conduct and moral discipline that an uninstructed ordinary person, not comprehending the profound meaning, might sincerely praise according to what they perceive?

“Such a person might praise him, saying: ‘The ascetic Gautama has abandoned killing and abstains from killing. He has laid aside blades and clubs, possesses moral shame and moral dread, and has compassion for all beings.’ This is merely a minor matter of conduct and moral discipline upon which an uninstructed ordinary person might rely in praising the Tathagata.

“Again, one might praise him, saying: ‘The ascetic Gautama has abandoned taking what is not given and abstains from taking what is not given. He has no intention to steal.

“‘The ascetic Gautama has abandoned sexual activity, purely cultivates the holy life, steadfastly observes the precepts, does not indulge in lustful conduct, and is pure in his actions.

“‘The ascetic Gautama has abandoned false speech. He speaks with perfect sincerity, speaks the truth, and does not deceive the world.

“‘The ascetic Gautama has abandoned divisive speech. He does not repeat what he has heard here in order to cause discord there, nor repeat what he has heard there in order to cause discord here. When he encounters those in conflict, he brings them into harmony; when they are already harmonious, he increases their joy. Whatever he says is intended to bring about harmony, is sincere and enters people’s hearts, and is spoken at the proper time.

“‘The ascetic Gautama has abandoned harsh speech. He does not utter coarse words that hurt others, intensify resentment, or prolong enmity. He regularly speaks words that are good, pleasing to people, welcomed by all, and never wearisome to hear. Such are the words he speaks.

“‘The ascetic Gautama has abandoned frivolous speech. He speaks only at the proper time; he speaks sincerely, beneficially, in accordance with the Dharma and the discipline, and in a manner that prevents wrongdoing.

“‘The ascetic Gautama has abandoned intoxicating drink; he does not adorn himself with perfumes or flowers; he does not watch singing or dancing; he does not sit upon high couches; he does not eat at improper times; he does not accept gold or silver; he does not keep wives, children, male servants, or female servants; he does not raise pigs, horses, elephants, goats, chickens, dogs, or other birds and animals; he does not maintain elephant troops, cavalry, chariot troops, or infantry; he does not possess fields or houses, nor sow or cultivate the five grains; he does not exercise authority to beat or strike others; he does not use scales or measures to defraud; he does not engage in buying and selling, contracts, or agreements; he does not lend on pledge to obtain improper interest.

Nor does he scheme, act one way to a person’s face and another behind their back, or travel at improper times. To sustain his body, he eats only as much as his stomach requires. Wherever he goes, he carries his robe and bowl with him, like a bird never separated from its two wings.’ Yet these too are merely minor grounds relating to the observance of moral discipline upon which uninstructed ordinary people might rely in praising the Tathagata.

“Other ascetics and brahmins, though they accept the offerings of the faithful, still contrive to accumulate possessions and are never content with robes, food, or drink. The ascetic Gautama is not like this.

“Other ascetics and brahmins, though they consume the offerings of the faithful, still pursue livelihoods by planting trees and sowing seeds. The ascetic Gautama does no such thing.

“Other ascetics and brahmins, though they consume the offerings of the faithful, still employ various means to seek gain and support, storing elephant tusks, assorted treasures, high and broad couches and seats, embroidered rugs, cotton cushions, woolen blankets, and various embroidered goods. The ascetic Gautama does no such thing.

“Other ascetics and brahmins, though they consume the offerings of the faithful, still seek various means of adornment: anointing their bodies with oils and unguents, bathing in scented water, perfuming themselves with fragrant powders, combing their hair until it is fragrant and glossy, wearing beautiful garlands, coloring their eyes blue-green, applying cosmetics to their faces, wearing earrings, gazing into mirrors, wearing costly leather sandals and fine white garments, carrying parasols and fly-whisks, and decorating banners and standards. The ascetic Gautama does none of these things.

“Other ascetics and brahmins indulge in playful conversation, board games, and gambling—games played upon boards with eight rows, ten rows, even a hundred or a thousand rows—and all manner of amusements. The ascetic Gautama is not like this.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, still engage in idle talk that obstructs the Path—discussing kings, armies, warfare, military officers and ministers, the coming and going of carriages and horses, excursions in parks and gardens, and matters concerning women; discussing lying down, sitting, walking, and standing, clothing, food and drink, and relatives; and telling stories about going to sea in search of precious jewels—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they have accepted the food offered by the faithful, employ countless means of wrong livelihood—using flattering speech, insinuation, disparagement, and seeking gain through gain—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, quarrel among themselves, whether in parks and gardens, at bathing pools, or inside houses, disputing right and wrong with one another, saying: ‘I understand the sutras and discipline; you understand nothing. I follow the right path; you follow a wrong path. You put what comes first afterward and what comes afterward first. I can endure you, but you cannot endure me. Whatever you say is improper. If you have any doubts, come and ask me; I shall answer them all’—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they have consumed the food offered by the faithful, seek every means to serve as messengers for kings, ministers, brahmins, and householders, traveling from here to there and from there to here, carrying messages back and forth, either doing so themselves or instructing others to do so—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they have consumed the food offered by the faithful, devote themselves to practicing warfare and combat with blades, clubs, bows, and arrows; to contests between chickens, dogs, pigs, goats, elephants, horses, oxen, and camels; to contests of skill between men and women; or to practicing various sounds—the sounds of wind instruments, drums, singing, and dancing—and training in acrobatic arts, climbing banner poles upward and downward—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and sustain themselves by dishonest means, such as examining the marks of men and women to determine beauty or ugliness, fortune or misfortune, and examining the marks of animals in pursuit of gain and support—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and sustain themselves by dishonest means, such as summoning spirits and deities or driving them away; performing various curses and countless magical rites; terrifying people; bringing things together or scattering them; causing suffering or happiness; securing a pregnancy or terminating one; using talismans and spells to transform people into donkeys or horses; causing people to become deaf, blind, mute, or unable to speak clearly; displaying various magical arts; joining their palms toward the sun and moon; and undertaking various austerities in pursuit of gain and support—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and sustain themselves by dishonest means, such as reciting spells over people to reverse illness, uttering harmful incantations, chanting beneficent spells, preparing medicines, practicing acupuncture, and treating diseases—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and live by wrong livelihood, such as reciting spells over water and fire, spirits and deities, kshatriyas, elephants, or the limbs; using talismans and spells to protect dwellings; employing counterspells against fires or damage caused by rats; reading books to predict life and death; reading books to interpret dreams; examining the marks of the hands and face; reading books on astronomy; or reading books concerning all manner of sounds—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and live by wrong livelihood, such as observing the signs of the seasons and declaring whether it will rain or not, whether grain will be costly or cheap, whether there will be much illness or little, and whether there will be fear or security; or predicting earthquakes, comets, solar eclipses, lunar eclipses, whether stars will be eclipsed or not, and in which direction these events will occur, recording all such things—Ascetic Gautama does none of these things.

“Just as other ascetics and brahmins, though they consume the food offered by the faithful, practice arts that obstruct the Path and live by wrong livelihood, declaring that one country will triumph or that another country is inferior, examining signs of fortune and misfortune, and discussing prosperity and decline—Ascetic Gautama does none of these things.

“Bhikkhus, these are merely minor matters pertaining to the observance of precepts, upon which those uninstructed ordinary people rely when praising the Buddha.”

The Buddha told the bhikkhus:

“There are other teachings—the radiance of the profound and subtle great Dharma—by which only disciples who are noble and wise can praise the Tathagata. What is this great and radiant Dharma by which noble and wise disciples praise the Tathagata? There are ascetics and brahmins who, relying upon views concerning the beginning of the past and views concerning the end of the future, formulate doctrines according to their inclinations in countless different cases.

All of these are encompassed within sixty-two62 views. The views concerning the beginning of the past and the views concerning the end of the future, with their countless different cases and doctrines formulated according to personal inclination, cannot go beyond the sixty-two 62 views. On account of what conditions do those ascetics and brahmins, relying upon views concerning the beginning of the past and views concerning the end of the future, formulate doctrines according to their inclinations in countless different cases, all of which are encompassed within the sixty-two 62 views—only this many and no more?

“Ascetics and brahmins, relying upon views concerning the beginning of the past, formulate doctrines according to their individual inclinations in countless different cases; all of these are encompassed within eighteen 18 cases. On account of what conditions do those ascetics and brahmins, relying upon views concerning the beginning of the past, formulate doctrines according to their inclinations in countless different cases, all of which are encompassed within 18 eighteen cases—only this many and no more?

“Those ascetics and brahmins who, relying upon views concerning the beginning of the past, advance the doctrine of eternalism, saying, ‘The self and the world are eternal’—all their doctrines are encompassed within four cases. Relying upon views concerning the beginning of the past, they say, ‘The self and the world are eternal.’ All such doctrines are encompassed within four cases—only this many and no more.

“On account of what conditions do those ascetics and brahmins, relying upon views concerning the beginning of the past, advance the doctrine of eternalism and say that the self and the world are eternal, all such doctrines being encompassed within four cases—only this many and no more?

“There may be an ascetic or brahmin who, by countless means, enters meditative concentration and samadhi and then, with a mind established in samadhi, recollects twenty cycles of cosmic formation and dissolution. He then says: ‘The self and the world are eternal. This alone is true; all else is false.

Why is this? By countless means, I entered meditative concentration and samadhi and then, with a mind established in samadhi, recollected twenty cycles of cosmic formation and dissolution. Throughout them, sentient beings neither increased nor decreased; they remained perpetually and did not disperse.

Therefore, I know that the self and the world are eternal.’ This is the first case. On this basis, ascetics and brahmins, relying upon views concerning the beginning of the past, maintain that the self and the world are eternal. This belongs among the four positions—only this many and no more.”

“There are ascetics and brahmins who, by countless skillful means, enter meditative concentration. Then, with a mind thus concentrated, they recollect forty cycles of cosmic formation and dissolution. They declare: ‘The self and the world are eternal.

This alone is true; all else is false. Why is this? By countless skillful means, I entered meditative concentration.

Then, with a mind thus concentrated, I recollected forty cycles of cosmic formation and dissolution. Throughout them, sentient beings neither increased nor decreased; they always remained gathered and never dispersed. Therefore, I know that the self and the world are eternal.’ This is the second case.

On this basis, ascetics and brahmins, relying on views concerning past ages, maintain that the self and the world are eternal. Their claims fall within these four cases and do not go beyond them.

“There are ascetics and brahmins who, by countless skillful means, enter meditative concentration. Then, with a mind thus concentrated, they recollect eighty cycles of cosmic formation and dissolution. They declare: ‘The self and the world are eternal.

This alone is true; all else is false. Why is this? By countless skillful means, I entered meditative concentration.

Then, with a mind thus concentrated, I recollected eighty cycles of cosmic formation and dissolution. Throughout them, sentient beings neither increased nor decreased; they always remained gathered and never dispersed. Therefore, I know that the self and the world are eternal.’ This is the third view.

On this basis, ascetics and brahmins, relying on views concerning past ages, maintain that the self and the world are eternal. Their claims fall within these four cases and do not go beyond them.

“There are ascetics and brahmins who possess keen wisdom and the ability to examine matters skillfully. With that keen wisdom, they employ skillful means of investigation—that is, they consider matters carefully—and then, on the basis of what they have perceived and through their own powers of eloquence, they declare: ‘The self and the world are eternal.’ This is the fourth view. On this basis, ascetics and brahmins, relying on views concerning past ages, maintain that the self and the world are eternal. Their claims fall within these four cases and do not go beyond them.

“Only the Tathagata clearly understands that these grounds for views are grasped in this way and held firmly in this way, and he also knows that they will bring such consequences. The Tathagata’s knowledge surpasses them. Although he knows them, he is not attached to them. Because he is unattached, he attains quiescence; he knows the arising of feeling; he knows the cessation, gratification, danger, and escape from feeling. Through contemplating with equanimity, he attains liberation without remainder. Therefore, he is called the Tathagata.

“This is called another Dharma—the light of the profound and wondrous Great Dharma—by which noble disciples may praise the Tathagata truthfully and impartially.

“There is yet another Dharma—the light of the profound and wondrous Great Dharma—by which noble disciples may praise the Tathagata truthfully and impartially. What is that Dharma?

“Some ascetics and brahmins, relying on views concerning past ages, formulate the doctrine that the self and the world are partly eternal and partly impermanent. Whatever ascetics and brahmins, on this basis and relying on views concerning past ages, maintain that the self and the world are partly eternal and partly impermanent, their claims all fall within these four cases and do not go beyond them.

“At a certain time, when this cosmic cycle begins to form, some sentient beings, their merit exhausted, their lifespan ended, and their karmic formations spent, pass away from the Heaven of Radiant Sound and are born in the empty Brahma heaven. Thereupon, one of them develops an attachment to that place and wishes that other sentient beings might also be born there. After this being has developed such attachment and made such a wish, other sentient beings, whose lifespan, karmic formations, and merit have all been exhausted, pass away from the Heaven of Radiant Sound and are born in the empty Brahma heaven.

That first being then thinks: ‘Here, I am Brahma, the Great Brahma. I came into existence spontaneously; no one created me. I know the meaning of all scriptures.

I am sovereign over a thousand worlds, the most honored of all, capable of transformation, and supremely wondrous. I am the father of sentient beings, and I alone existed first. All the sentient beings born afterward were created by me.’ Those sentient beings who were born there later think: ‘He is the Great Brahma.

He is self-created; no one created him. He fully knows the meaning of all scriptures. He is sovereign over a thousand worlds, the most honored of all, capable of transformation, and supremely wondrous.

He is the father of sentient beings, and he alone existed first. We came into existence afterward. All of us sentient beings were created by him.’ When the lifespan and karmic formations of one of those beings in the Brahma heaven come to an end, he is born in this world.

As he grows older, he shaves off his beard and hair, dons the three Dharma robes, leaves the household life to cultivate the Way, and enters meditative concentration. With a mind thus concentrated, he personally recollects his former life and declares: ‘That Great Brahma is self-created and was not created by anyone. He knows the meaning of all scriptures, is sovereign over a thousand worlds, is the most honored of all, is capable of transformation, and is supremely wondrous.

He is the father of sentient beings, eternally abiding and unchanging. But sentient beings such as ourselves, who were created by that Brahma, are impermanent, subject to change, and do not endure for long. Therefore, I know that the self and the world are partly eternal and partly impermanent.

This alone is true; all else is false.’ This is the first case. On this basis, ascetics and brahmins, relying on views concerning past ages, formulate the doctrine that the self and the world are partly eternal and partly impermanent. Their claims fall within these four cases and do not go beyond them.

“There are sentient beings who delight in amusement and idleness, continually amusing themselves to their hearts’ content. When they have indulged in amusement to their satisfaction, their bodies become weary and they lose their mindfulness. Because they lose their mindfulness, they die and are born in this world.

As they grow older, they shave off their beards and hair, don the three Dharma robes, leave the household life to cultivate the Way, and enter meditative concentration. With minds thus concentrated, they personally recollect their former lives and declare: ‘Those other sentient beings, because they did not excessively indulge in amusement, continue to abide there eternally. Because I excessively indulged in amusement, I became subject to impermanence and change.

Therefore, I know that the self and the world are partly eternal and partly impermanent. This alone is true; all else is false.’ This is the second case. On this basis, ascetics and brahmins, relying on views concerning past ages, formulate the doctrine that the self and the world are partly eternal and partly impermanent.

Their claims fall within these four cases and do not go beyond them.

“There are sentient beings who, after gazing at one another, lose their mindfulness. Because they lose their mindfulness, they die and are born in this world. As they grow older, they shave off their beards and hair, don the three Dharma robes, leave the household life to cultivate the Way, and enter meditative concentration.

With minds thus concentrated, they personally recollect their former lives and declare: ‘Those other sentient beings, because they did not gaze at one another, did not lose their mindfulness. Therefore, they abide eternally and remain unchanged. Because we repeatedly gazed at one another, after gazing at one another many times we lost our mindfulness, causing us to become subject to impermanence and change.

Therefore, I know that the self and the world are partly eternal and partly impermanent. This alone is true; all else is false.’ This is the third case. On this basis, ascetics and brahmins, relying on views concerning past ages, formulate the doctrine that the self and the world are partly eternal and partly impermanent.

Their claims fall within these four cases and do not go beyond them.”

“Or there are ascetics and brahmins who possess keen wisdom and skillful powers of observation. Through that keen, discerning wisdom and their own eloquence, they declare: ‘The self and the world are partly eternal and partly impermanent.’ This is the fourth case in which ascetics and brahmins, relying on views concerning past ages, maintain that the self and the world are eternal. These comprise the four cases, and there are none beyond them.

“Only the Tathagata clearly knows that these grounds for views are grasped in such a way and firmly held in such a way, and he also knows that they will bring such retribution. The Tathagata’s knowledge transcends them. Although he knows them, he is not attached to them. Because he is unattached, he attains quiescence. He knows the arising of feeling; he knows the cessation, gratification, danger, and escape from feeling. Through equanimous contemplation, he attains liberation without remainder; therefore, he is called the Tathagata.

“This is called another Dharma, the illumination of the profound, subtle, great Dharma, by which noble disciples may praise the Tathagata truthfully and impartially.

“There is yet another Dharma, the illumination of the profound, subtle, great Dharma, by which noble disciples may praise the Tathagata truthfully and impartially. What is that Dharma?

“Some ascetics and brahmins, relying on views concerning past ages, advance the doctrine that the self and the world are finite or infinite. Those ascetics and brahmins who, on this basis and relying on views concerning past ages, maintain that the self and the world are finite or infinite fall within four cases, and there are none beyond them.

“Or there are ascetics and brahmins who, by innumerable methods, enter the samadhi of mental concentration. With a mind in samadhi, they give rise to the perception of finitude and say: ‘The world is finite. This alone is true; all else is false.’ Why is this? ‘By innumerable methods, I entered the samadhi of mental concentration. With a mind in samadhi, I contemplated and saw that the world has a boundary. Therefore, I know that the world is finite. This alone is true; all else is false.’ This is the first case in which ascetics and brahmins, on this basis and relying on views concerning past ages, advance the doctrine that the self and the world are finite. These comprise the four cases, and there are none beyond them.

“Or there are ascetics and brahmins who, by innumerable methods, enter the samadhi of mental concentration. With a mind in samadhi, they give rise to the perception of infinity and say: ‘The world is infinite. This alone is true; all else is false.’ Why is this? ‘By innumerable methods, I entered the samadhi of mental concentration. With a mind in samadhi, I contemplated and saw that the world has no boundary. Therefore, I know that the world is infinite. This alone is true; all else is false.’ This is the second case in which ascetics and brahmins, on this basis and relying on views concerning past ages, advance the doctrine that the self and the world are infinite. These comprise the four cases, and there are none beyond them.

“Or there are ascetics and brahmins who, by innumerable methods, enter the samadhi of mental concentration. With a mind in samadhi, they contemplate the world and see that it has a boundary above but has no boundary in the four directions. They say: ‘The world is both finite and infinite.

This alone is true; all else is false.’ Why is this? ‘By innumerable methods, I entered the samadhi of mental concentration. With a mind in samadhi, I contemplated and saw that there is a boundary above, while in the four directions there is no boundary. Therefore, I know that the world is both finite and infinite.

This alone is true; all else is false.’ This is the third case in which ascetics and brahmins, on this basis and relying on views concerning past ages, advance the doctrine that the self and the world are infinite. These comprise the four cases, and there are none beyond them.

“Or there are ascetics and brahmins who possess keen wisdom and skillful powers of observation. Through that keen, discerning wisdom and their own eloquence, they declare: ‘The self and the world are neither finite nor infinite.’ This is the fourth case in which ascetics and brahmins, on this basis and relying on views concerning past ages, maintain that the self and the world are finite or infinite. These comprise the four cases, and there are none beyond them.

“Only the Tathagata clearly knows that these grounds for views are grasped in such a way and firmly held in such a way, and he also knows that they will bring such retribution. The Tathagata’s knowledge transcends them. Although he knows them, he is not attached to them. Because he is unattached, he attains quiescence. He knows the arising of feeling; he knows the cessation, gratification, danger, and escape from feeling. Through equanimous contemplation, he attains liberation without remainder; therefore, he is called the Tathagata.

“This is called another Dharma, the illumination of the profound, subtle, great Dharma, by which noble disciples may praise the Tathagata truthfully and impartially.

“There is yet another Dharma, the illumination of the profound, subtle, great Dharma, by which noble disciples may praise the Tathagata truthfully and impartially. What is that Dharma?

“There are ascetics and brahmins who, relying on views concerning past ages, when asked one thing, answer another. Whenever they are asked this or that, they answer something else. They fall within four cases, and there are none beyond them. Those ascetics and brahmins who, on this basis and relying on views concerning past ages, answer one question with another answer fall within four cases, and there are none beyond them.

“Or there are ascetics and brahmins who hold this doctrine and this view: ‘I neither see nor know whether good and evil deeds bear fruit or do not bear fruit. Because I neither see nor know, I say: “Do good and evil deeds bear fruit, or do they not bear fruit?” In the world there are ascetics and brahmins who are learned, widely knowledgeable, intelligent, and wise; who always delight in seclusion and tranquility; who possess subtle powers of reasoning; who are honored by the world; and who can skillfully analyze views with wisdom.

If they were to question me about profound principles, I would be unable to answer. Out of shame before them and fear of them, I must depend upon this manner of answering as my refuge, my island, my shelter, and the ultimate path. If they should question me, I would answer thus: “It is so.

It is true. It is otherwise. It is not otherwise.

It is neither otherwise nor not otherwise.”’ This is the first case in which ascetics and brahmins, on this basis, answer one question with another answer. These comprise the four cases, and there are none beyond them.

“Or there are ascetics and brahmins who hold this doctrine and this view: ‘I neither see nor know whether another world exists or whether no other world exists. In the world there are ascetics and brahmins who, through knowledge of the divine eye and knowledge of others’ minds, can see things far away. Although such things may be close to others, those others cannot see them.

Such persons can know whether another world exists or whether no other world exists. I neither know nor see whether another world exists or whether no other world exists. If I were to speak, I would be speaking falsely.

Because I detest false speech and fear false speech, I therefore adopt this manner of answering as my refuge, my island, my shelter, and the ultimate path. If they should question me, I would answer thus: “It is so. It is true.

It is otherwise. It is not otherwise. It is neither otherwise nor not otherwise.”’ This is the second case in which ascetics and brahmins, on this basis, answer one question with another answer.

These comprise the four cases, and there are none beyond them.”

“Or there are ascetics and brahmins who hold such a view and propound such a doctrine: ‘I do not see or know what is wholesome and what is unwholesome. If, without seeing or knowing, I were to say, “This is wholesome; this is unwholesome,” then because of this, craving would arise in me, and from craving, anger would arise. Where there are craving and anger, there is the arising of feeling.

Because I wish to eliminate feeling, I have gone forth to cultivate the path.’ Because such a person detests feeling and fears feeling, and in order to make this a refuge, an island, a shelter, and the ultimate path, if questioned, he will answer thus: ‘This is so. This is true. This is otherwise.

This is not otherwise. This is neither otherwise nor not otherwise.’ This is the third case in which ascetics and brahmins, when asked one thing, answer another. It is included among the four cases, and there are none beyond these.

“Or there are foolish and dull-witted ascetics and brahmins who, when questioned, answer according to the questioner: ‘This is so. This is true. This is otherwise. This is not otherwise. This is neither otherwise nor not otherwise.’ This is the fourth case in which ascetics and brahmins, when asked one thing, answer another. It is included among the four cases, and there are none beyond these.

“Whatever ascetics and brahmins, relying upon views concerning the beginning of the past, answer one thing when asked another, are all included among these four cases. There are none beyond these.

“Only the Buddha can clearly know that these bases of views are grasped in such a way and held fast in such a way, and he also knows that they will bring such retribution. The Tathagata’s knowledge surpasses these things. Although knowing them, he is not attached to them. Because he is unattached, he attains quiescence; he knows the arising of feeling; he knows its cessation, its gratification, its danger, and the escape from it. Through contemplating with equanimity, he attains liberation without remainder. Therefore, he is called the Tathagata.

“This is called another Dharma—the illumination of the profound and sublime Great Dharma—by which noble disciples may praise the Tathagata truthfully and impartially.

“There is still another Dharma—the illumination of the profound and sublime Great Dharma—by which noble disciples may praise the Tathagata truthfully and impartially. What is that Dharma?

“There are ascetics and brahmins who, relying upon views concerning the beginning of the past, maintain that this world has arisen without a cause. This position falls into two cases. Those who, relying upon views concerning the beginning of the past, maintain that this world has arisen without a cause are included within these two cases. There are none beyond these.

“On account of what circumstances do those ascetics and brahmins, relying upon views concerning the beginning of the past, maintain that existence has arisen without a cause, falling within two cases, with none beyond these?

“There is a class of beings without perception or awareness. When perception arises in those beings, they immediately die and are born into this world. Gradually they grow up, shave off their hair and beard, don the three Dharma robes, go forth to cultivate the path, and enter the samadhi of concentrated mind.

Through the mind of samadhi, one of them knows the origin of his former life and then says: ‘Originally I did not exist; now I have suddenly come into existence. This world originally did not exist; now it exists. This is true; all else is false.’ This is the first case in which ascetics and brahmins, on that account and relying upon views concerning the beginning of the past, maintain that existence has arisen without a cause.

It is included within the two cases, and there are none beyond these.

“Or there are ascetics and brahmins of keen wisdom who are capable of skillful observation. Through their keenly discerning wisdom and their own powers of reasoning, they say: ‘This world exists without a cause. This is true; all else is false.’ This is the second case in which ascetics and brahmins, on that account and relying upon views concerning the beginning of the past, maintain that this world exists and has arisen without a cause. It is included within the two cases, and there are none beyond these.

“Only the Buddha can know this. (As above.)

“Ascetics and brahmins, relying upon views concerning the beginning of the past, formulate doctrines at will in innumerably different cases; all are encompassed within eighteen cases. Views concerning the beginning of the past, formulated at will in innumerable cases, fall within eighteen18 cases, and there are none beyond these. Only the Buddha can know this. (As above.)

“There is still another Dharma—the illumination of the profound and sublime Great Dharma. What is that Dharma? There are ascetics and brahmins who, relying upon views concerning the end of the future, formulate doctrines at will in innumerably different cases, comprising forty-four44 cases, and there are none beyond these.

“On account of what circumstances do those ascetics and brahmins, relying upon views concerning the end of the future, formulate doctrines according to their reasoning in innumerably different cases, falling within forty-four 44 cases, with none beyond these?

“There are ascetics and brahmins who, relying upon views concerning the end of the future, give rise to doctrines asserting conscious existence and say that the self after death possesses perception. All such doctrines are included within sixteen16 cases. Those who, relying upon views concerning the end of the future, give rise to doctrines asserting conscious existence and say that the self after death possesses perception fall within sixteen 16 cases, and there are none beyond these.

“On account of what circumstances do those ascetics and brahmins, relying upon views concerning the end of the future, give rise to doctrines concerning perception and say that the self after death possesses perception, falling within sixteen 16 cases, with none beyond these?

“There are ascetics and brahmins who propound such a doctrine and hold such a view: ‘After death, the self is reborn possessing form and perception. This is true; all else is false.’72 This is the first case in which ascetics and brahmins, on that account and relying upon views concerning the beginning of the past, give rise to doctrines concerning perception and say that the self after death possesses perception. It is included among the sixteen 16 doctrinal attachments, and there are none beyond these.

“Some say: ‘After death, the self is reborn formless and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn both possessing form and formless, and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn neither possessing form nor formless, and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn finite and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn infinite and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn both finite and infinite, and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn neither finite nor infinite, and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn experiencing only pleasure and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn experiencing only suffering and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn experiencing both suffering and pleasure and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn experiencing neither suffering nor pleasure and possessing perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn possessing a single perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn possessing diverse perceptions. This is true; all else is false.’

“Some say: ‘After death, the self is reborn possessing limited perception. This is true; all else is false.’

“Some say: ‘After death, the self is reborn possessing immeasurable perception. This is true; all else is false.’

“These are the sixteen 16 cases in which ascetics and brahmins, on that account and relying upon views concerning the end of the future, give rise to doctrines concerning perception and say that the self after death possesses perception. They fall within sixteen 16 cases, and there are none beyond these.”

“Only the Buddha can know this; likewise... (as above).

“There is yet another Dharma, the light of the profound and subtle great Dharma. What is that Dharma? There are ascetics and brahmins who, relying on views concerning the future, formulate doctrines of non-perception and declare that the self after death is without perception. All such doctrines fall within eight cases. Those who, relying on views concerning the future, formulate doctrines of non-perception fall within these eight cases and do not go beyond them.

“On account of what circumstances do those ascetics and brahmins, relying on views concerning the future, formulate doctrines of non-perception and declare that the self after death is without perception, falling within eight cases and not going beyond them?

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn with form and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn without form and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn both with form and without form, and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn neither with form nor without form, and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn as finite and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn as infinite and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn as both finite and infinite, and without perception. This alone is true; all else is false.’

“Some say: ‘After the end of this life, I shall be reborn as neither finite nor infinite, and without perception. This alone is true; all else is false.’

“These are the eight cases. If any ascetics or brahmins, on this basis and relying on views concerning the future, formulate doctrines of non-perception and declare that the self after death is without perception, all such doctrines fall within these eight cases and do not go beyond them.

“Only the Buddha can know this; likewise (as above).

“There is yet another Dharma, the light of the profound and subtle great Dharma. What is that Dharma? There are ascetics and brahmins who, relying on views concerning the future, formulate doctrines of neither perception nor non-perception and declare that the self after death is neither percipient nor non-percipient. All such doctrines fall within eight cases. Those who, relying on views concerning the future, maintain doctrines of neither perception nor non-perception fall within these eight cases and do not go beyond them.

“On account of what circumstances do those ascetics and brahmins, relying on views concerning the future, maintain doctrines of neither perception nor non-perception, falling within eight cases and not going beyond them?

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn with form, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn without form, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn both with form and without form, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn neither with form nor without form, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn as finite, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn as infinite, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn as both finite and infinite, neither percipient nor non-percipient. This alone is true; all else is false.’

“There are ascetics and brahmins who hold this doctrine and this view: ‘After the end of this life, I shall be reborn as neither finite nor infinite, neither percipient nor non-percipient. This alone is true; all else is false.’

“These are the eight cases. If any ascetics or brahmins, on this basis and relying on views concerning the future, formulate doctrines of neither perception nor non-perception and declare that the self after death is neither percipient nor non-percipient, all such doctrines fall within these eight cases and do not go beyond them.

“Only the Buddha can know this; likewise, as above.

“There is yet another Dharma, the light of the profound and subtle Dharma. What is that Dharma? There are ascetics and brahmins who, relying on views concerning the future, formulate doctrines of annihilation and declare that sentient beings are completely annihilated. All such doctrines fall within seven cases. Those who, relying on views concerning the future, formulate doctrines of annihilation and declare that sentient beings are completely annihilated fall within these seven cases and do not go beyond them.

“On account of what circumstances do those ascetics and brahmins, relying on views concerning the future, formulate doctrines of annihilation and declare that sentient beings are completely annihilated, falling within seven cases and not going beyond them?

“There are ascetics and brahmins who hold this doctrine and this view: ‘This self, possessing a body composed of the four great elements and the six sense bases, born of a father and mother and nourished with milk, grows through food and clothing and through being caressed and carried; yet it is impermanent and will assuredly come to destruction. To this extent it is said to be annihilated.’ This is the first case.

“Some ascetics and brahmins say: ‘This self cannot be said to be annihilated. It is the self among the devas of the desire realm that is completely annihilated; only to that extent is there annihilation.’ This is the second case.

“Some ascetics and brahmins say: ‘That is not annihilation. It is the self in the form realm, with a mind-made body and all faculties complete, that is completely annihilated; only to that extent is it called annihilation.’

“Some say: ‘That is not annihilation. It is the self in the formless realm, in the sphere of infinite space, that is annihilated.’

“Some say: ‘That is not annihilation. It is the self in the formless realm, in the sphere of infinite consciousness, that is annihilated.’

“Some say: ‘That is not annihilation. It is the self in the formless realm, in the sphere of nothingness, that is annihilated.’

“Some say: ‘That is not annihilation. It is the self in the formless realm, in the sphere of neither perception nor non-perception, that is annihilated.’ This is the seventh doctrine of annihilation.

“These are the seven cases. The ascetics and brahmins who, on this basis and relying on views concerning the future, declare that the various kinds of sentient beings are completely annihilated fall within these seven cases and do not go beyond them.

“Only the Buddha can know this; likewise (as above).

“There is yet another Dharma, the light of the profound and subtle great Dharma. What is that Dharma? There are ascetics and brahmins who, relying on views concerning the future, propose doctrines of nirvana in the present life and declare that sentient beings attain nirvana here and now. All such doctrines fall within five cases. Those who, relying on views concerning the future, maintain doctrines of nirvana in the present life fall within these five views and do not go beyond them.

“On account of what circumstances do those ascetics and brahmins, relying on views concerning the future, declare that sentient beings attain nirvana in the present life, falling within five cases and not going beyond them?

“There are ascetics and brahmins who hold this view and this doctrine: ‘When, in the present life, I freely indulge in the five sensual pleasures, then I attain nirvana here and now.’ This is the first case.

“Again, there are ascetics and brahmins who speak thus: ‘That is indeed nirvana here and now; it is not incorrect. Yet there is a supreme and sublime nirvana that you do not know; I alone know it. Having withdrawn from sensual desires and unwholesome states, accompanied by initial and sustained thought, with joy and happiness born of concentration, I enter the First Dhyana. This alone is nirvana here and now.’ This is the second case.

“Again, there are ascetics and brahmins who speak thus: ‘That is indeed nirvana here and now; it is not incorrect. Yet there is a supreme and sublime nirvana here and now that you do not know; I alone know it. With the cessation of initial and sustained thought, inwardly tranquil and unified in mind, free from initial and sustained thought, with joy and happiness born of concentration, I enter the Second Dhyana. Only then is it called nirvana here and now.’ This is the third case.

“Again, there are ascetics and brahmins who speak thus: ‘That is indeed nirvana here and now; it is not incorrect. Yet there is a supreme and sublime nirvana here and now that you do not know; I alone know it. Having relinquished joy, I abide in equanimity and mindfulness, unified in mind, experiencing happiness with the body—that of which the noble ones say, “One abides happily in equanimity”—and I enter the Third Dhyana. Only then is it nirvana here and now.’ This is the fourth case.

“Again, there are ascetics and brahmins who speak thus: ‘That is indeed nirvana here and now; it is not incorrect. Yet there is a supreme and sublime nirvana here and now that you do not know; I alone know it. With the cessation of happiness and the cessation of suffering, and with joy and sorrow previously eliminated, neither suffering nor happiness, with mindfulness purified by equanimity, I enter the Fourth Dhyana. This alone is called nirvana here and now.’ This is the fifth case. Whatever ascetics and brahmins uphold the doctrine of nirvana here and now, their views fall within these five cases and do not go beyond them.

“Only the Buddha can know this, and so it is. (As above.)

“The ascetics and brahmins, relying upon views concerning the end of time, establish doctrines at will in innumerable ways; they all fall within forty-four44 cases and do not go beyond them.

“Only the Buddha can know the bases of these views, and so it is. (As above.)

“The ascetics and brahmins, relying upon views concerning the beginning of time and views concerning the end of time, establish doctrines at will in innumerable ways; they all fall within sixty-two62 cases. Relying upon views concerning the beginning of time and views concerning the end of time, they establish doctrines at will in innumerable ways; they all fall within sixty-two 62 cases and do not go beyond them.

“Only the Tathagata knows the bases of those views, and so it is. (As above.)

(As above.)

“The ascetics and brahmins, relying upon views concerning the beginning of time and upholding the doctrine of eternalism, say: ‘The self and the world are eternal.’ Knowledge arises in those ascetics and brahmins regarding this, namely, through differences in faith, differences in desire, differences in learning, differences in conditions, differences in cognition, differences in views, differences in concentration, and differences in acceptance. Because of these, knowledge arises; and because that exists universally, it is called feeling,... up to and including nirvana here and now; so it is likewise.

“The ascetics and brahmins who uphold the doctrine of eternalism say: ‘The world is eternal.’ With feeling as condition, craving arises in them. Although craving has arisen, they themselves do not know it. They are defiled by craving and subdued by craving,... up to and including nirvana here and now; so it is likewise.

“The ascetics and brahmins, relying upon views concerning the beginning of time and upholding the doctrine of eternalism, say: ‘The world is eternal.’ They do so with contact as condition. Apart from contact as condition, they could not formulate such doctrines,... up to and including nirvana here and now; so it is likewise.

“The ascetics and brahmins, relying upon views concerning the beginning of time and views concerning the end of time, each speak according to their own views; all are encompassed within the sixty-two 62 views. Each expounds doctrines at will; all rely upon these, remain within them, and do not go beyond them. It is as if a skilled fisherman were to spread a fine-meshed net over a small pond. One should know that all the aquatic creatures in the pond would be caught in the net, with nowhere to escape, and none would go beyond it. So it is with the ascetics and brahmins who rely upon views concerning the beginning of time and views concerning the end of time: although they propound many different doctrines, all fall within the sixty-two 62 views and do not go beyond them.

“If a bhikshu knows and sees as they truly are the arising, cessation, gratification, danger, and escape concerning the six kinds of contact, that bhikshu is supreme and has gone beyond these views. The Tathagata knows for himself: birth has been ended. The reason he retains a body is to bring blessings and deliverance to devas and humankind. If the Tathagata had no body, people in the world would have nowhere to take refuge. Just as a tala palm whose crown has been cut off can never grow again, so too has the Buddha ended birth and death and will never again be reborn.”

When the Buddha taught this Dharma, the great trichiliocosm moved three times and shook in six ways. At that time, Ananda was standing behind the Buddha, holding a fan and attending upon him. He immediately bared his right shoulder, knelt, joined his palms, and addressed the Buddha:

“This Dharma is exceedingly profound. By what name should it be called? How should it be received and upheld?”

The Buddha told Ananda:

“This sutra should be entitled The Stirring of Meaning, the Stirring of Dharma, the Stirring of Views, the Stirring of Mara, and the Stirring of Brahma.”

Then Ananda, having heard what the Buddha taught, rejoiced and respectfully put it into practice.