梵網六十二見經

Thus have I heard:

At one time, the Buddha was journeying through the land of Kuru together with a great assembly of 1,250 bhikkhus. At that time, a non-Buddhist wanderer named Supiya and his disciple, the young Brahmin Brahmadatta, followed behind the Buddha and the Sangha of bhikkhus. The wanderer Supiya disparaged the Buddha, the Dharma, and the Sangha of bhikkhus in every possible way, while his disciple, the young Brahmin Brahmadatta, praised the Buddha, the Dharma, and the Sangha of bhikkhus without reserve. Thus, master and disciple disputed with one another, each expressing views contrary to the other, throughout the time they followed behind the Buddha and the Sangha of bhikkhus as the venerable ones traveled to accept an invitation.

Then the Buddha traveled from the land of Kuru to the land of Sravasti and stayed in Anathapindika’s Garden in the Jeta Grove. At that time, the bhikkhus assembled in the Kareri Hall and sat together discussing the matter:

“What is the meaning of this? The wanderer named Supiya and his disciple, the young Brahmin Brahmadatta, followed behind the Buddha and the Sangha of bhikkhus as the venerable ones traveled to accept an invitation. The wanderer Supiya disparaged the Buddha, the Dharma, and the Sangha of bhikkhus in every possible way, while his disciple, the young Brahmin Brahmadatta, praised the Buddha, the Dharma, and the Sangha of bhikkhus without reserve.”

From afar, the Buddha clearly heard the bhikkhus discussing this matter. He then rose, went to the hall, sat down, and asked the bhikkhus:

“What matters were you discussing just now while assembled in the Kareri Hall?”

The bhikkhus addressed the Buddha:

“Just now, we assembled together to discuss this matter: ‘The wanderer named Supiya and his disciple, the young Brahmin Brahmadatta, followed behind the Buddha and the Sangha of bhikkhus as the venerable ones traveled to accept an invitation. The wanderer Supiya disparaged the Buddha, the Dharma, and the Sangha of bhikkhus in every possible way, while his disciple, the young Brahmin Brahmadatta, praised the Buddha, the Dharma, and the Sangha of bhikkhus without reserve.’”

The Buddha taught:

“Excellent, bhikkhus! Whenever you assemble, you should always do one of two things. What are the two?

“One is to expound the Dharma; the other is to engage in contemplation.”

The Buddha told the bhikkhus:

“If anyone disparages the Buddha, the Dharma, and the Sangha of bhikkhus, it is well that you do not become angry, give rise to malicious thoughts, or feel distressed. If anyone disparages the Buddha, the Dharma, and the Sangha of bhikkhus and you become angry and distressed, you will thereby suffer decline. Bhikkhus, if anyone praises the Buddha, the Dharma, and the Sangha of bhikkhus, you should neither rejoice nor become distressed, nor should you become elated; if you do otherwise, you will suffer decline.

“If, moreover, anyone disparages the Buddha, the Dharma, and the Sangha of bhikkhus, you should think: ‘What that person says is not truthful. The Buddha has no such faults.’ Bhikkhus, if anyone praises the Buddha, the Dharma, and the Sangha of bhikkhus, you should think: ‘This is indeed so.’ Why is this? Because those of little knowledge, who know only what they have been instructed and are not widely learned, criticize the Buddha.”

The bhikkhus asked the Buddha:

“What does it mean that those of little knowledge, who know only what they have been instructed and are not widely learned, criticize the Buddha?”

The Buddha taught:

“Such a person says: ‘The Buddha does not kill living beings, does not form enmities, and does not bear knives or clubs. He teaches people to do good and cherishes all beings, even the smallest insects. He does not take the property of others, but wishes only to give; his mind is intent upon generosity, and when he sees someone being robbed by others, he feels compassion.

He purifies his own bodily conduct and does not accuse others; he practices the pure holy life, delights in pure conduct, and does not delight in the corrupt ways of sensual desire. He does not speak falsely; his words are utterly sincere, he delights in truthfulness and is free from deceit, and people throughout the world trust what he says. He harbors no ulterior intent and does not indulge in deluded thoughts.

He does not engage in divisive speech or spread words intended to set two sides against each other. When disputes arise, he reconciles them and brings peace to both parties. He does not revile others or speak harshly; whatever he says brings joy to people.

He speaks only what is wholesome and does not utter deceptive words. He speaks words that are entirely truthful and timely, practices the true Dharma endowed with meaning, and speaks gently. He does not sit upon lofty beds adorned with fine carvings, does not adorn himself with perfumes and flowers, does not listen to singing or watch dancing and entertainments, and does not drink intoxicating liquor.

Nor does he wear gold, silver, pearls, or jewels. He always begs for alms in accordance with the Dharma, does not eat at improper times, does not accept male or female servants, and does not destroy rice seedlings. Nor does he raise chickens, goats, or pigs, and he owns no houses.

He does not buy or sell in marketplaces, nor does he cheat or seize the property of others through the use of scales, measures, rulers, or inches. He remains entirely aloof from using knives or clubs, beating people, or terrorizing them.’

“Consider how non-Buddhist wanderers, attached to food and drink, compare themselves with the Buddha. They store large quantities of grain for consumption, drink intoxicating liquor, and keep livestock, clothing, and medicines. The ascetic Gautama does none of these things.

“Consider how non-Buddhist wanderers, after accepting the food offered by the faithful, still habitually engage in deluded deeds, coming and going as they please, disparaging others and harboring jealousy, desiring only to receive reverence themselves. The Buddha always remains aloof from such deluded conduct.

“Consider how non-Buddhist wanderers, after accepting the food offered by the faithful, still dwell in villages, accumulating houses, grain, trees, flowers, fruit, and vegetable gardens, keeping them for their own consumption and use. The Buddha remains aloof from such things.

“Some non-Buddhist wanderers, after accepting the food offered by the faithful, still sit and lie upon lofty, broad beds spread with silk and inlaid with fine gold and silver, and they cover their seats with cushions made from the hair of elephants, horses, other animals, and various birds. The Buddha remains entirely aloof from such things.

“Consider how some non-Buddhist wanderers, after accepting the food offered by the faithful, still ask one another:

“‘What of kings? What of bandits? What of armies? What of battles? What of ministers? What of districts, kingdoms, counties, and towns? What of women? What of sexual indulgence?’

“They speak solely of worldly matters, even discussing the great ocean and other such things.

“The Buddha remains entirely aloof from all these matters.

“Some non-Buddhist wanderers, after accepting the food offered by the faithful, still behave deceitfully, presenting falsehood as truth. Their outward appearance and inward reality do not accord, and they make a show of distinction in pursuit of wealth and gain, remaining ever attached to food and drink. The Buddha remains entirely aloof from such deluded views.

“Some non-Buddhist wanderers, after accepting the food offered by the faithful, still dispute with one another, saying:

“‘I know the doctrines and discipline, whereas you do not know the doctrines and discipline. You hold wrong view—how could you understand the Dharma? I hold right view, whereas your words contradict one another from beginning to end. I hold right view and you hold wrong view. You have lost and I have won. You are contemptible; you hold an extreme view. You have reached the point where you no longer accept my words. You should go and study. What proof do you have?’

“The Buddha remains aloof from the karmic retribution of such bestial conduct.

“Some non-Buddhist wanderers, after accepting the food offered by the faithful, still habitually play dice, board games, and games of chance, and say:

“‘I have won at casting pieces into a bag, climbing a pole, playing chess, making calves fight, and throwing bowls.’

“The Buddha remains entirely aloof from such things.

“Some non-Buddhist wanderers, after accepting the food offered by the faithful, still anoint themselves with assorted perfumes when bathing, beautify themselves, gaze at themselves in mirrors, carry lofty parasols, wear leather shoes, arrange their hair in topknots, and adorn themselves with pearls and jewels. The Buddha remains entirely aloof from such things.”

Some adherents of other paths, having accepted food offered by the faithful, still habitually engage in wicked activities: striking with hands and kicking with feet, butting and colliding head and face against one another; arranging contests between elephants, horses, oxen, and goats; between men, women, and children; and between chickens, pigs, and ducks. The Buddha, however, keeps far removed from all such wrong and evil views.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood: discerning the qualities of knives, spears, bows, and arrows; distinguishing the characteristics of men and women, adults and children; and discerning the characteristics of elephants, horses, oxen, and goats. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood: acting as physicians for men, women, and children, and as physicians for elephants, horses, oxen, and goats. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood. They perform rites concerning ghosts and spirits, make various kinds of clothing, practice as eye physicians, prepare medicines for women who have recently given birth, and recite spells for those afflicted by disturbances. When women come and go, they take grasses and plants and transform them into delicious food for the women to eat; then they deceitfully claim that they are going to seek fine materials from which to conjure garments that will enable their wearers to fly. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood: giving people medicines to induce vomiting. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still employ the occupations of animals to earn their livelihood: directing people to go to one place or another; using spells to cause quarrels, lawsuits, mutual beatings, and the throwing of people or things to the ground; using spells to cause women to miscarry; and enchanting a reed so that it clings to a person’s hand. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood: taking firewood and kindling a fire; casting spells upon the poisonous fumes of opium-poppy husks and grape seeds to produce smoke; enchanting a rat so that it bites and kills people; and studying spells to know when a person will live and when a person will die. The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood. One says, “There will be heavy rain”; another says, “There will be light rain”; one says, “The grain will ripen”; another says, “The grain will not ripen”; one says, “The grain will flourish”; another says, “The grain will not flourish”; one says, “There will be a great epidemic”; another says, “There will not”; one says, “Bandits will come and devastate this country”; one says, “There will be great loss of life”; one says, “A king will pass away”; one says, “A new king will be installed”; one says, “There will be a great earthquake”; another says, “There will be no earthquake”; one says, “There will be a lunar eclipse”;

another says, “There will be no lunar eclipse”; one says, “There will be a solar eclipse”; another says, “There will be no solar eclipse”; one says, “The sun moves from east to west”; another says, “From west to east”; one says, “The moon and stars move from east to west”; another says, “From west to east, and therefore good and bad events occur”; one says, “For this reason, the sun and moon move from east to west”; one says, “For this reason, the sun, moon, and stars appear”; one says, “For this reason, the sun, moon, and stars set”; one says, “Clouds will cover the sun”; another says, “The sun will emerge from the clouds”; one says, “The sun will shine clearly, without clouds.” The Buddha, however, keeps far removed from all such activities.

Some adherents of other paths, having accepted food offered by the faithful, still practice the occupations of animals to earn their livelihood. One says, “The king of this country will go and devastate that country, and the king of that country will in turn devastate this country”; another says that the chariots, horses, and six kinds of livestock in this country are few. They interpret dreams for people; use spells to render people unable to speak and make them mute; compose writings for people that proclaim their worth; assess people’s rank by comparing their garments; and distinguish favorable and unfavorable colors in order to judge them. The Buddha, however, keeps far removed from all such activities.

The Buddha taught:

“A śramaṇa eats one meal a day and does not eat in the evening. He eats at the proper time and keeps far removed from eating at improper times. With respect to robes and bowl, he practices contentment.

When he has eaten and drunk enough, he stops. Wherever he goes, he carries his robes and bowl with him, just as a bird, wherever it flies, always bears its two wings upon its body. A bhikkhu is likewise: with regard to clothing, food and drink, and alms bowl, he is content with what is sufficient; wherever he goes, he carries his robes and bowl with him.

A bhikkhu likewise receives, upholds, and practices the instructions of the noble ones. He contemplates his own body, does not engage in disputes, always reflects upon the Path, acts in accordance with truth, and, upon seeing forms, does not give rise to perceptions. Nor does he watch people fighting one another.

He continuously maintains serenity, free from delusion, agitation, and confusion. Evil and unwholesome dharmas that are displeasing should not be allowed to disturb his mind; he must guard the eye faculty. This is called a bhikkhu who practices the noble ones’ category of precepts.

“Such a noble one has serene faculties. Inwardly, he entertains no thoughts of contention that give rise to disturbance. He eats and drinks only what is sufficient, neither too much nor too little, accepting what is suitable. He habitually eats one meal, neither adding to nor diminishing it, solely to sustain his life and not to grow fat, but only so that his body may remain at ease, be free from suffering, and possess the strength required for cultivation and the work of teaching and guiding others.”

If, in a future age, there are bhikshus, they should honor and uphold the precepts of these virtuous ones. As virtuous ones, they should take sufficient food and drink, contemplate the Way, and practice the Way during the first and last watches of the night. They should cultivate the subtle mindfulness of the Way without wavering.

During the day, whether sitting or walking in meditation, they should not think of evil dharmas. During the first watch of the night, they should either walk in meditation or sit. At midnight, they should lie on their right side, one foot resting upon the other, their minds ever wakeful and constantly mindful of light.

During the last watch of the night, they should again sit and contemplate the Way. While walking in meditation, they should not think of evil dharmas. If they enter districts, counties, villages, or settlements to seek alms, they should rise early in the morning, put on their robes, take up their bowls, and go to those places for alms while always guarding their faculties.

They should remain mindful until the alms round is completed. After eating, they should wash their hands and feet, put away their bowls, and immediately go alone to a secluded place. At night they should sit in meditation, whether beneath a solitary tree, in an open place, among the mountains, inside a cave, in a grass hut, or beside a pond or marsh.

They should sit upright, looking neither this way nor glancing that way, abandoning worldly delusion. Their minds should be mindful of the work of spiritual transformation and free from evil intentions. With a mind of loving-kindness and compassion, they should have pity for all beings, even tiny insects, and entertain no evil thoughts toward them.

They should eliminate sensual desire, remain far removed from fondness for sleep, and constantly aspire swiftly to attain a mind established in meditative concentration, without thinking of sleep or rest. They should abandon all lingering thoughts of uncertainty, speak no evil, and form no thoughts of evil. They should maintain a tranquil and concentrated mind, remain far removed from external doubts, relinquish all thoughts about practicing or not practicing evil dharmas, and not recollect such thoughts.

Thus they should eliminate the five hindrances and thoughts associated with affliction.

It is like a person who takes money to engage in trade, hoping to obtain what he desires. When he returns to his homeland, his profits are abundant and his livelihood is fully provided for. Reflecting upon this, he rejoices in his heart.

It is like a person who has long served another as a bondservant but is now released from servitude and may come and go freely. He thinks, “Formerly I was a slave; now I have been freed and have become a free citizen.” Reflecting upon this, he rejoices in his heart.

It is like a person confined in prison who receives a pardon and is released. Reflecting upon this, he rejoices in his heart.

It is like a person afflicted with a grave illness that has remained uncured year after year. Suddenly, he encounters a skilled physician who cures his illness. His strength returns; he can walk, stand, come, and go, and he eats and drinks normally. He thinks, “Formerly I was ill throughout the year; now I am cured, my strength has returned, and I can eat, drink, come, and go.” Reflecting upon this, he rejoices in his heart.

It is like a person carrying precious goods along a dangerous road. His goods remain entirely secure, and he safely reaches a good road. Reflecting upon this, he rejoices in his heart.

A bhikshu is likewise when he has become free from the five hindrances of the mind. He is like a debtor who has repaid his debt; a prisoner who has now been released; one long afflicted by illness who has recovered; a bondservant who has now become a free citizen; or a traveler who has passed through a dangerous road and has now reached safety. His heart is filled with joy.

The Buddha said:

—Only those of little wisdom or scant learning slander the Buddha.

The Buddha taught:

—The Dharma that I understand is profound and subtle, and what I know is ultimate. When a worthy disciple hears this, he praises the Tathagata.

The Buddha said:

—What is the profound and subtle Dharma that I clearly understand, upon hearing which a worthy disciple praises the Tathagata?

The Buddha taught:

—If there are followers of other paths who, concerning past eons, discern matters of the past and inquire into innumerable doctrines about past events, knowing each matter individually, all their views fall within these eighteen kinds of views.

If there are followers of other paths who, concerning future eons, discern matters of the future and inquire into innumerable doctrines about future events, clearly knowing each matter individually, all their views fall within forty-four kinds of views.

Concerning the eighteen kinds of views relating to past eons:

There are followers of other paths who adhere to “eternalist views,” invariably maintaining that “the world is eternal.” Their positions fall within four views.

The Buddha taught:

—Why do those followers of other paths, through these four views, perceive everything as eternal and expound to the people of the world that existence is eternal? If a follower of another path eliminates sensual desire and practices meditative concentration, he enters the samadhi of right attainment called Ru Qi Xiang and can recollect events from twenty past eons. He says, “The self and the world are eternal.” Why is this? “I know the periods of formation and destruction in past eons, but I do not know the periods of formation and destruction in future eons.” He then thinks, “I know matters of the past and set aside matters of the future.” This is the first view.

Second, if a follower of another path eliminates sensual desire and enters the samadhi of right attainment called Ru Qi Xiang, he can recollect events from forty future eons. He says, “The self and the world are eternal.” Why is this? “I do not know the events of formation and destruction in past eons; I know only the periods of formation and destruction in future eons.” He therefore sets aside the past, which he does not know, and thinks only of the future. This is the second view.

Third, if a follower of another path eliminates sensual desire and diligently practices meditation, through the mental concentration of the samadhi called Ru Qi Xiang he recollects events from eighty past and future eons. He then says, “The self and the world are eternal.” Why is this? “I know the periods of formation and destruction in both future and past eons.” He therefore reflects upon his knowledge of the past and future. This is the third view.

Fourth, if a follower of another path diligently cultivates serenity, single-mindedly eliminates evil conduct, and thereby attains the mental concentration of the samadhi called Ru Qi Xiang, he recollects the faculty of serenity and abides in deluded mindfulness. He maintains, “The world is eternal.” Why is this? “I do not know the periods of formation and destruction in past eons, nor do I know the periods of formation and destruction in future eons.” This is the fourth view.

All followers of other paths who may be described as “proclaiming eternity, holding eternalist views, and expounding to the people of the world that existence is eternal” fall within these four views and cannot go beyond them. The Tathagata clearly knows them all and knows, in a subtle manner, what surpasses them. Therefore, he does not cling. Through non-clinging, he attains liberation. The Tathagata knows that the feelings—pain and pleasure—born of contact have been completely extinguished, and he knows from where they arise. Seeing in this way, the Buddha does not accept those views, and his mind understands with perfect clarity.

The Buddha taught: “The Dharma that I understand is exceedingly profound and subtle, immeasurably deep, lucid, and clear. If a worthy disciple hears that Dharma, he praises the Buddha.”

There are non-Buddhist teachers who, regarding past aeons, see past events and recollect past events; amid countless doctrines, they each delight in declaring that they know the events of the past. All of these fall within eighteen views. How are these non-Buddhist teachers said to see past events and recollect past events regarding past aeons, and, amid countless doctrines, to delight in declaring that they know the events therein?

If there are non-Buddhist teachers who all “assert permanence and hold the view of permanence,” teaching the people of the world that “there is permanence,” they all fall within four views. How are those non-Buddhist teachers said to “assert permanence and hold the view of permanence,” teaching the people of the world that there is “permanence”? When an aeon is destroyed, beings in the lower realms are reborn in the twelfth heaven, A Vệ Hóa La.

When the aeon is destroyed and the merit and virtue of a certain deity there become exhausted and meager, at the end of his life he is reborn in the lower realm. A Brahma deity is born in the realm of empty space and thereupon proclaims himself to that deity: “I am the Great and Venerable Brahma.” He considers himself thus: “I create all things. I am the Supreme Venerable One, the father of all.

I expound meanings to a thousand people; I am the Most Venerable One.” That Brahma deity thinks to himself: “How might there come to be people born here?” Just as he has this thought, other beings from the lower realm are reborn in that heaven. Then, because of what he has newly witnessed, that Brahma deity says: “I have magically brought these people into being.” Those beings also form the view: “That Brahma deity has magically brought us into being.

Why is this? Because Brahma was born first and we were born afterward; therefore, it was the Brahma deity who was born first who magically brought us into being.” He is exceedingly upright, beautiful, and pure, and his awe-inspiring spiritual power is lofty. As for the other deities, when their merit and virtue gradually become exhausted and meager, their lives end and they are reborn in the human realm.

They cultivate diligently, abandon sensual desire, and practice one-pointedness, thereby attaining the mental concentration of the Như Kỳ Tượng samadhi. Recalling their former place of birth, they say: “The Brahma deity who was first born in that heaven abides there permanently, does not change, and does not die. That heavenly Brahma exists forever.

He magically brought us into being, but we are impermanent beings, subject to change and death.” This is the doctrine of permanence and impermanence, called the first view.

Second, if there is a non-Buddhist teacher who sets forth this view concerning Brahma: “Whatever phenomena there are—form, sensation (feeling), perception, formations, and consciousness—are permanent, do not change, and do not perish. But the great elements—the earth element, water element, fire element, wind element, and space element—are impermanent and unstable.” When that Brahma deity’s auspicious attributes, merit, and virtue become exhausted and meager, his life ends and he is reborn in the human realm.

He practices diligently, abandons sensual desire, and with one-pointed mental concentration follows the method of the Như Kỳ Tượng samadhi. Recalling his former existence as Brahma, he then says: “Such phenomena as form, sensation (feeling), perception, formations, and consciousness are permanent and stable phenomena. But the great elements in this human realm—the earth element, water element, fire element, wind element, and space element—are impermanent, unstable phenomena subject to destruction.” This is the second view.

Third, if there is a non-Buddhist teacher who maintains: “There is a deity named Kỷ Đà Ba Đồ who dwells in heaven, delighting and amusing himself together with others. Because of that amusement, he afterward continually fails to recall the time when his body became ill and he lay bedridden. When that deity’s physical attributes, Dharma endowments, merit, and virtue become exhausted and meager, his life ends and he is reborn in the human realm.

He practices diligently, abandons sensual desire, and, through one-pointedness, attains the mental concentration of the Như Kỳ Tượng samadhi. Recalling his place of birth in a former life, he then says: ‘The bliss and happiness of that deity exist forever, without change or destruction. But the pleasures of the human realm are impermanent and unstable and end in death.

That heavenly being is permanent, while this human being is impermanent.’” This is the third view.

Fourth, if there is a non-Buddhist teacher who maintains: “There is a deity named Tán Đề. In heaven, he and a deity named Đốn Bình look at one another and give rise to anger, and so they must leave their own seats. When that heavenly being’s auspicious attributes, merit, and virtue become exhausted and meager, his life ends and he is reborn in the human realm.

He cultivates diligently, abandons sensual desire, and through one-pointedness attains the mental concentration of the Như Kỳ Tượng samadhi. Recalling that in the past he was born in heaven, he says: ‘Those deities who freely delight and amuse themselves together abide permanently, are stable, and do not die. But I, in the human realm, am impermanent and unstable and am subject to death.

Those deities are permanent, while I, in the human realm, am impermanent.’” This is the fourth view.

The Buddha taught:

“Each of the non-Buddhist teachers who maintains that ‘there is permanence,’ and each who teaches the people of the world that ‘there is permanence,’ falls within these four views and cannot go beyond them. The Buddha clearly knows them all and, through wondrous knowledge, understands what lies beyond them as well. Therefore, he neither clings to them nor disparages them, and thus attains the unconditioned (nirvana). He knows the feeling that arises from contact and knows the means of escaping these views. Through the absence of grasping at feeling, he attains liberation. The Dharma known by the Buddha is profound, wondrous, and luminous; he clearly knows it all. If worthy disciples hear and understand this Dharma, they all praise the Tathagata.

“If there are non-Buddhist teachers who, regarding past aeons, see past events and recollect events of the past, and who, amid countless doctrines, each delight in speaking of and clearly understanding those events, they all fall within eighteen views, which constitute the objects of knowledge of practitioners of the Way. How is it that certain non-Buddhist teachers say: ‘I arose here spontaneously and was not born here from elsewhere,’ thinking, ‘I was not born from anywhere,’ and holding the view: ‘Originally there was no world; now the world exists’? All such views fall within these two views.

“How are the things known by non-Buddhist teachers expressed when they say: ‘I arose here spontaneously and was not born here from another direction; I remember that there was no world, but now the world exists’? There is a deity named Vô Tưởng who enters the state of non-perception and experiences no feeling. If that heavenly being gives rise to perception, his endowments of merit and virtue immediately become exhausted and meager; his life ends and he is reborn in the human realm.

That person cultivates diligently, abandons sensual desire, and concentrates his mind one-pointedly, thereby entering the Như Kỳ Tượng samadhi. Unable to recall where he was born from in the past, he then says: ‘Originally there was no world; only now has the world come into existence. Formerly I did not exist; now I have suddenly arisen spontaneously.’ This is the first view.

“Second, if there is a non-Buddhist teacher whose mind is deluded, that deluded person thinks: ‘Originally there was no world; now the world has suddenly come into existence. Originally I did not exist; now I have spontaneously arisen into existence.’ Why is this? Because he believes: ‘Originally I did not exist; now I have spontaneously arisen into existence.’ This is called ‘Originally there was no world.’ This is the second view.

“Those non-Buddhist teachers maintain: ‘Originally I was not born from anywhere,’ and think: ‘I was not born from anywhere.’ This view is called: ‘The world’s original nature was such, but now the world has suddenly come into existence.’ All such views fall within these two views and cannot go beyond them. The Buddha clearly knows them and, through wondrous knowledge, knows what lies beyond them as well. Therefore, he neither clings to them nor disparages them, and thus attains the unconditioned (nirvana). The Buddha knows the feeling that arises from contact. He also knows the conditions from which these views arise, and therefore his understanding is perfectly clear.

The Buddha taught:

“The Dharma that I know is profound, exceedingly clear, and I know it all.” If a worthy disciple hears and understands this, he will praise the Buddha.

If there are adherents of other paths who, regarding past aeons, perceive past events, recollect deeds performed in the past, and delight in declaring that they clearly understand the past according to various doctrines, all their views fall within these eighteen positions.

Among adherents of other paths, one says, “What I perceive is finite”; another holds, “What I perceive is infinite”; another declares, “What I perceive is both finite and infinite”; and another holds, “What I perceive is neither finite nor infinite.” All fall within these four views. What are the objects cognized by these adherents of other paths?

There are adherents of other paths who proceed as follows: They teach people in the world about the “finite,” saying, “Only my statement is true; all others are false, deluded, and mad.” They themselves teach people in the world about the “infinite,” saying, “The self and the world are finite; the self and the world are infinite; the self and the world are both finite and infinite; the self and the world are neither finite nor infinite.” They then say that the other statements are false. To speak thus is mad speech. Why? Because I perceive the world as “finite.” This is the first view.

Second, there are adherents of other paths who maintain, “What I practice and perceive is infinite,” meaning, “The self and the world are infinite.” Such adherents of other paths practice and perceive in this way, and call this “the self and the world are infinite.” They say, “The self and the world are infinite. Only my statement is true; all others are deluded.” Others say the contrary: “The self and the world are both finite and infinite; the self and the world are neither finite nor infinite.” Whoever speaks thus speaks in deluded madness. Why is this? Because “the self and the world are infinite.” This is the second view.

Third, there are adherents of other paths who maintain, perceive, and practice thus, holding, “The self and the world are both finite and infinite.” They say, “Only my statement is true; all others are false, deluded, and mad.” Others say the contrary: “The self and the world are both finite and infinite; the self and the world are neither finite nor infinite.” Whoever speaks thus speaks in deluded madness. Why is this? Because “the self and the world are both finite and infinite.” This is the third view.

Fourth, there are adherents of other paths who maintain, “I recollect thus and act according to this view, namely, ‘The self and the world are neither finite nor infinite.’ Only my statement is true; all others are false, deluded, and mad.” Others, on the contrary, say, “The self and the world are finite; the self and the world are infinite; the self and the world are both finite and infinite.” To speak thus is to speak in deluded madness. Why? Because “the self and the world are neither finite nor infinite.” This is the fourth view.

The Buddha taught:

“Among adherents of other paths, some say, ‘The self and the world are finite’; some say they are ‘infinite’; and some say they are ‘both finite and infinite.’ All fall within these four views and cannot go beyond them. The Buddha knows all these things and, moreover, transcends them through a still more sublime understanding. Therefore, he neither clings nor disparages, and attains the unconditioned—nirvana. He knows that feeling arises from contact and knows the means of escaping it. Because he does not cling to feelings, he attains complete liberation.”

The Buddha taught:

“The Dharma that I know is profound and exceedingly clear. If a worthy disciple hears and understands that Dharma, he will praise the Buddha.”

If adherents of other paths, regarding past aeons, perceive past events and recollect places where they were born in former times, and delight in explaining these matters according to countless doctrines, all their views fall within the eighteen positions. These adherents of other paths dispute among themselves, each in a different way. If anyone asks them about these matters, they painfully contend with one another in speech, expressing different teachings: “I shall teach the path in this way; that person will teach it in that way; another will teach it in yet another way. You should act thus; you should not act thus.” All fall within those four views.

These adherents of other paths dispute their doctrines among themselves; what does it mean that each holds a different doctrine? There are adherents of other paths who perceive and practice thus, saying, “I do not know or perceive whether there is an afterlife or no afterlife. Nor do I know or perceive that there is absolutely no afterlife. I have never perceived, known, or remembered this matter. What I have said is not what others have said.” That person employs his own particular statement: “My view is true; all others are deluded.”

The Buddha taught:

“That deluded person who clings to wrong view will, upon the death of the body, fall into the evil realm of hell.”

There may be a samana or brahmin skilled in many arts, possessed of penetrating wisdom, discerning meanings correctly, consistent in speech, renowned far and wide, and capable of refuting the fixed views of others. Yet if someone comes to question him, he cannot compel that person to follow his own opinion, such as the claim that an adherent of another path will, after death, fall into an evil destination. This is the first view.

Second, there are adherents of other paths who maintain, perceive, and speak thus: “I do not know whether good and evil deeds bring calamity or merit. Nor do I know that good and evil deeds bring no calamity or merit. I neither know nor perceive this. If it is said that good and evil deeds bring calamity or merit, then I accept it; if good and evil deeds bring no calamity or merit, then I do not accept it. If I do not accept it, I will experience the consequence in return.

“If there is a samana or brahmin accomplished in many fields of knowledge, expounding matters with wisdom, whose principles are firmly grounded, whose words do not change, whose renown spreads far and wide, and who refutes the fixed views of others, then wherever he goes, if anyone questions him, he does not compel that person to follow his own opinion. That adherent of another path, doubtful and afraid that someone may come to question him, immediately enters into dispute when anyone does so, saying, ‘Tell this person it must be this way and another person it must be another way. It should be thus; it should not be thus; it also should be thus; it should not be thus.’” This is the second view.

Third, there are adherents of other paths who maintain, perceive, and speak thus: “If there is no self, what is called good and what is called evil? What should be done and what should not be done? Which is the good destination and which is the evil destination?

What is the truth of this life and what is the truth of the next life? What habitual actions bring suffering, and what habitual actions bring happiness?” If there is a samana or brahmin accomplished in many fields of knowledge, whose principles are sound, whose words do not change, whose renown spreads far and wide, and who refutes the views of others, someone may come and ask: “Where are good and evil found? What should be done and what should not be done?

Which is the path of good and which is the path of evil? Where are the truths of this life and the next life found? What habitual actions lead to suffering and happiness?” When questioned thus, they offer no explanation or resolution, fearing that they will fall into an evil destination.

If anyone comes to ask about such matters, they immediately dispute among themselves, speaking differently: “Teach this person to act in this way; teach another person to act in that way; teach this person that it should be thus, that it also should be thus, and that it should not be thus.” This is the third view.

Fourth, there is an adherent of an external path who maintains this doctrine: his mind is deluded, and whenever someone comes to question him about a matter, he immediately engages in dispute, giving contradictory answers: “This person should be instructed thus; another should be instructed otherwise. It should be so; it should not be so; it both should and should not be so; it is not so; yet it should be so and also should not be so.” This is the fourth view.

The doctrines over which adherents of external paths dispute with one another, giving contradictory answers whenever someone comes to question them—“This person should be instructed to act thus; another should be instructed to act otherwise. It should be so; it should not be so; it both should and should not be so”—are all contained within these four views and cannot go beyond them. The Buddha clearly knows them all, and through sublime knowledge he knows even more than this. Therefore, he neither clings to them nor disparages them, and thus attains the unconditioned, nirvana. He knows that feeling arises from contact and knows the means of escape from present feeling, so that his mind is completely liberated.

The Buddha said:

“The Dharma that I know is profound and infinitely radiant; I know it all clearly. If a wise disciple hears and understands this Dharma, he will praise the Buddha.”

If adherents of external paths, concerning past eons, know past events, recollect deeds performed in the past, follow innumerable doctrines, and delight in explaining these matters, all their doctrines are contained within these eighteen views; they cannot go beyond these eighteen views. The Buddha knows this and, through sublime knowledge, goes even beyond it. Therefore, he neither clings to nor disparages these views; having no further grasping in the present, he is completely liberated.

The Buddha said:

“The Dharma that I have realized is exceedingly profound and infinitely luminous; I know it all clearly. If a wise disciple hears and understands this Dharma, he will praise the Buddha.”

If adherents of external paths, concerning future eons, contemplate future events, follow innumerable doctrines, and delight in expounding these matters, all their doctrines are contained within forty-four views. What have those adherents of external paths understood concerning future eons and future events, that they follow innumerable doctrines and delight in explaining these matters? If an adherent of an external path follows perception and cognizes through perception, and propounds doctrines concerning perception to the people of the world, his doctrine is contained within sixteen views.

What has such an adherent understood, that he follows perception, cognizes through perception, and speaks to the people of the world concerning perception, within these sixteen views? Such an adherent sees and practices thus: “The self possesses form and will have perception in a future life. My doctrine alone is true; all others are deluded.” This is the first view.

If an adherent of an external path says: “The self is formless and exists, but there is no future life. My doctrine is true; all others are deluded.” This is the second view.

If an adherent of an external path follows perception, cognizes through perception, and propounds a doctrine concerning perception to the people of the world, saying: “The self both possesses form and is formless,” then he declares, “My doctrine is true; all others are deluded.” This is the third view.

If an adherent of an external path says: “The existing self neither possesses form nor is formless. My doctrine is true; all others are deluded.” This is the fourth view.

Fifth, if an adherent of an external path says: “The self is finite. My doctrine is true; all others are deluded.” This is the fifth view.

Sixth, if an adherent of an external path says: “The existing self is infinite. My doctrine is true; all others are deluded.” This is the sixth view.

Seventh, if an adherent of an external path says: “The existing self is both finite and infinite. My doctrine is true; all others are deluded.” This is the seventh view.

Eighth, if an adherent of an external path says: “The existing self is neither finite nor infinite. My doctrine is true; all others are deluded.” This is the eighth view.

Ninth, if an adherent of an external path says: “The existing self has a single perception. My doctrine is true; all others are deluded.” This is the ninth view.

Tenth, if an adherent of an external path says: “The existing self has few perceptions. My doctrine is true; all others are deluded.” This is the tenth view.

Eleventh, if an adherent of an external path says: “The existing self has manifold successive perceptions. My doctrine is true; all others are deluded.” This is the eleventh view.

Twelfth, if an adherent of an external path says: “The existing self has innumerable perceptions. My doctrine is true; all others are deluded.” This is the twelfth view.

Thirteenth, if an adherent of an external path says: “The existing self experiences only bliss—complete happiness. My doctrine is true; all others are deluded.” This is the thirteenth view.

Fourteenth, if an adherent of an external path says: “The existing self experiences suffering. My doctrine is true; all others are deluded.” This is the fourteenth view.

Fifteenth, if an adherent of an external path says: “The existing self experiences both suffering and happiness. My doctrine is true; all others are deluded.” This is the fifteenth view.

Sixteenth, if an adherent of an external path says: “The existing self experiences neither suffering nor happiness. My doctrine is true; all others are deluded.” This is the sixteenth view.

The Buddha said:

“Adherents of external paths who ‘follow perception and cognize through perception,’ and who propound doctrines concerning perception to the world, are all contained within these sixteen views and cannot go beyond them. The Buddha knows all these matters, and he knows even more than this. The Buddha’s knowledge is sublime; therefore, he neither clings to nor disparages these views and thereby attains the unconditioned. He knows that feeling arises from contact and knows the means of escape from it. In the present, he does not cling to any feeling, and thus his mind is completely liberated.”

The Buddha said:

“The Dharma that I know is profound and exceedingly luminous; I know it all. If a wise disciple hears and understands this, he will praise the Buddha.”

If adherents of external paths, concerning future eons, perceive future events, recollect deeds performed in the past, follow innumerable doctrines, and delight in expounding those deeds, all their doctrines are contained within forty-four views. What did those adherents of external paths say?

1. If adherents of external paths “practice impermanence and cognize impermanence,” and propound “impermanence” to the people of the world, their doctrines are all contained within eight views. What did such an adherent do that it is called “practicing non-perception and cognizing non-perception,” and propounding “non-perception” to the people of the world?

Such an adherent sees and practices thus: “The non-percipient existing self possesses form; after death there is no future life. My doctrine alone is true; all others are deluded.” This is the first view.

2. What has an adherent of an external path understood that it is called “practicing non-perception and cognizing non-perception,” and propounding “non-perception” to the people of the world? It is this: “The non-percipient existing self is formless; after death there is no future life. My doctrine alone is true; all others are deluded.” This is the second view.

3. If an adherent of an external path says: “The non-percipient existing self both possesses form and is formless; after death there is no future life. My doctrine alone is true; all others are deluded.” This is the third view.

4. If an adherent of an external path says: “The existing self and the world neither possess form nor are formless; after death there is no future life. My doctrine alone is true; all others are deluded.” This is the fourth view.

5. If there are non-Buddhist teachers who say: “The self and the world are finite; after death there is no future life,” and “Only my words are true; all else is delusion.” This is the fifth view.

6. If there are non-Buddhist teachers who say: “The self and the world are infinite; after death there is no future life,” and “My words are true; all else is delusion.” This is the sixth view.

7. If there are non-Buddhist teachers who say: “They are both finite and infinite,” and “My words are true; all else is delusion.” This is the seventh view.

8. If there are non-Buddhist teachers who say: “They are neither finite nor infinite,” and “My words are true; all else is delusion.” This is the eighth view.

The Buddha taught:

—If there are non-Buddhist teachers who, regarding the future aeon, see future events and hold differing understandings and assertions, they all fall within the forty-four views. What have those non-Buddhist teachers known that they speak of “perception of neither-perception, the activity of neither-perception, and also not the perception of neither-perception,” calling this the knowledge that “the self and the world are without perception”? All such claims fall within these eight views.

1. The first view is this: if there are non-Buddhist teachers who see thus and practice thus: “An existent self has form and is neither percipient nor non-percipient; after death there is a future life,” and “My words are true; all else is delusion.” This is the first view.

2. If there are non-Buddhist teachers who say: “An existent self has form and is formless, is neither percipient nor non-percipient, and after death there is a future life,” and “My words are true; all else is delusion.” This is the second view.

3. If there are non-Buddhist teachers who say: “An existent self has form and is formless, and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the third view.

4. If there are non-Buddhist teachers who say: “An existent self is neither with form nor formless, and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the fourth view.

5. If there are non-Buddhist teachers who say: “An existent self is finite and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the fifth view.

6. If there are non-Buddhist teachers who say: “An existent self is infinite and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the sixth view.

7. If there are non-Buddhist teachers who say: “An existent self is both finite and infinite, and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the seventh view.

8. If there are non-Buddhist teachers who say: “An existent self is neither finite nor infinite, and in the future life is neither percipient nor non-percipient,” and “My words are true; all else is delusion.” This is the eighth view.

The Buddha taught:

—If there are non-Buddhist teachers who say: “There is neither percipient activity nor non-percipient activity; there is neither perception nor the seeing of non-perception; there is neither percipient activity nor the seeing of perception; there is neither the seeing of non-perception nor percipient activity, nor the seeing of perception,” all such claims fall within these eight views and cannot go beyond them. The Buddha knows all these things, and through sublime knowledge he knows even more than this. Therefore, without attachment and without disparagement, he attains the unconditioned, nirvana. He knows the feeling born from contact and knows the means of escape from it. Because he is now without attachment, his mind is completely liberated.”

The Buddha taught:

—The Dharma that I know is profound, wondrous, and infinitely luminous; I know all things. If worthy disciples hear and understand that Dharma, they will praise the Buddha.

The Buddha taught:

—If there are non-Buddhist teachers who, in the future aeon, see future events and hold differing understandings and assertions concerning innumerable doctrines, they all fall within these forty-four views. What do those non-Buddhist teachers know that they speak thus? If there are non-Buddhist teachers who say, “There is no activity, no perception, and no person who conceives or knows emptiness,” all such claims fall within seven views. Those non-Buddhist teachers say: “There is no activity, no perception, and no person who conceives the ‘empty.’” What do they know that they speak thus?

1. If there are non-Buddhist teachers who hold this view: “My bodily form, composed of the four great elements, was born of father and mother, sustained by food and drink, bathed and clothed; yet it is impermanent. When the body dies, it returns to the earth; the bones and other parts of the body are scattered, each falling in a different place; the wind blows upon the body, and it breaks apart and decays. In the future life there will be no further birth and death; thus everything is annihilated.” This is the first view.

2. Again, there are non-Buddhist teachers who say: “After death it is not like this. Although it disintegrates, there remains another self superior to it. In what respect is this self superior? That self abides and acts in the Form Realm and the Desire Realm. But if that self dies, it is destroyed, and in the future life there will be no further birth and death.” This is the second view.

3. If there are non-Buddhist teachers who say: “The self is not destroyed in this manner after death; there is another self still superior to it. That self is form without mind. But if that self dies, it is destroyed, and in the future life there will be no return to birth and death.” This is the third view.

4. Again, there are non-Buddhist teachers who say: “The self is not like this death and destruction; there is another self still superior to it. Why is that self described in this way? Because that self passes beyond the heavenly realms of form and perception, passes beyond the heavenly realm of wrathful perception, and recollects innumerable kinds of activity and knowledge of empty space. If that self dies, it is destroyed, and in the future life there will be no further birth and death.” This is the fourth view.

5. Again, there are non-Buddhist teachers who say: “This self is not like that which dies and is destroyed; there is another self superior to it. Why is that self described in this way? Because that self passes beyond the heavenly realm of the knowledge of all empty space, the heavenly realm of the knowledge of innumerable names and consciousnesses, and the heavenly realm of the wondrous activity of what is contemplated. If they are not destroyed, in the future life there will be no further birth and death.” This is the view numbered—Again, there are non-Buddhist teachers who say: “It is destroyed, and in the future life there will be no return to birth and death.” This is the fifth view.

6. Again, there are non-Buddhist teachers who say: “That self is not like this death and destruction; there is another self still superior to it. Why is that self described in this way? Because that self passes beyond the heavenly realm of the knowledge of all consciousness, no longer clings to names, and passes beyond the heavenly realm of the wondrous activity of contemplating unconscious knowledge. After that self dies, it is destroyed, and in the future life there will be no return to birth and death.” This is the sixth view.

7. Again, there are non-Buddhist teachers who say: “That self is not like this death and destruction; there is another self still superior to it. Why is that self described in this way? Because that self passes beyond the heavenly realm of the knowledge of universal unconsciousness; that divine being belongs to the heavenly realm of the contemplative activity of neither-perception-nor-non-perception. When this self dies, it is destroyed, and in the future life there will be no return to birth and death.” This is the seventh view.

The Buddha taught:

-What may be called the doctrine maintained by non-Buddhist teachers—“formations, cognition of cessation and destruction, non-formation, absence of perception, and no person contemplating emptiness”—is entirely contained within these seven views. They cannot go beyond these seven views. The Buddha knows all these matters and, moreover, surpasses them through sublime understanding.

Therefore, he neither clings to them nor disparages them, and thus attains the unconditioned. He knows the feeling born of contact and knows the way of escape from it. Because he no longer clings in the present, his mind is completely liberated.

The Dharma he knows is profound, exceedingly luminous, and comprehended in its entirety. If a wise disciple hears and understands that Dharma, he immediately praises the virtues of the Buddha.

The Buddha said:

-If non-Buddhist teachers, regarding a future aeon, see future events and uphold numerous differing doctrines and tenets, all are contained within these forty-four views. Furthermore, there are non-Buddhist teachers who themselves maintain: “At present, one recollects the practice directed toward the unconditioned; at present, one cognizes the unconditioned (nirvana).” These are all contained within five views.

1. There is a non-Buddhist teacher who sees in this way and speaks of the practice accordingly: “Dwelling in a palace, one delights oneself and takes pleasure in the five kinds of sensual enjoyment.” That person says: “My self has presently attained the unconditioned (nirvana).” This is the first view.

2. Again, there is a non-Buddhist teacher who, unlike others, says: “There is a self that presently attains the unconditioned, and there is also that which presently attains the unconditioned.” What is called “the presently attained unconditioned”? If a bhikkhu, secluded from sensual desire and secluded from evil, unwholesome dharmas, directs his mind toward wholesome bliss and attains the First Dhyana, that person utterly extinguishes the self and, in a later life, no longer returns to birth and death. This self presently attains the unconditioned. This is the second view.

3. Again, there is a śramaṇa or practitioner who says: “It is not as others have said; it should not be held that this self presently attains the unconditioned.” There is, moreover, a still higher unconditioned in the present. What is called “the unconditioned in the present”? It is when a bhikkhu brings mental activity to cessation, inwardly attains tranquil concentration, holds his resolve in single-mindedness, neither thinks nor acts, and experiences the joy and bliss born of samadhi, thereby attaining the Second Dhyana. That person is entirely quiescent and presently attains the unconditioned. This is the third view.

4. Again, there is a śramaṇa or practitioner who says: “It is not as others have said; it should not be held that this self presently attains the unconditioned.” There is, moreover, a still more exalted unconditioned in the present. What is called “the unconditioned in the present”? It is when a bhikkhu dwells in well-being, withdraws far from lust, delights in the practice of contemplation, and through bodily practice attains tranquility and well-being. Just as the contemplation practiced by the wise continually brings security, he thereby attains the Third Dhyana. This is the fourth view.

5. Again, there is a śramaṇa or practitioner who says: “It is not as others have said; this is not what presently attains the unconditioned.” There is, moreover, a still more exalted unconditioned in the present. What is called “the unconditioned in the present”? It is when a bhikkhu abandons pleasure and abandons pain, having previously relinquished what is agreeable to the mind and what is disagreeable to the mind; being neither in pain nor in pleasure and always honoring purity, he thereby attains the Fourth Dhyana. That person presently attains the complete cessation of the unconditioned and therefore, in a later life, no longer returns to birth and death. This is the fifth view.

The Buddha said:

-What is meant by śramaṇas and practitioners who maintain “the unconditioned in the present,” those who see the unconditioned in the present, and those who recollect the unconditioned in the present, is entirely contained within these five views; they cannot go beyond these five views. The Buddha knows all these standpoints and, moreover, understands beyond them through sublime understanding. Therefore, he neither clings to them nor disparages them, and thus attains the unconditioned.

He knows the feeling born of contact and knows the effort required to escape from it. Because he no longer clings in the present, his mind is completely liberated. The Dharma he knows is profound, exceedingly luminous, and comprehended in its entirety.

If a wise disciple hears and understands that Dharma, he immediately praises the virtues of the Buddha.

The Buddha said:

-Those non-Buddhist teachers who “recollect permanence and cognize permanence” teach their listeners: “The self and the world abide permanently.” This is contained within these four views. Because they employ “not knowing” to demonstrate their doctrine, they do not attain “diligent practice of the Path.” They therefore do not know: “This is arising through causes and conditions; this does not arise through causes and conditions. Through this, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain this state.

The Buddha said:

-Those non-Buddhist teachers speak of superior and intermediate states and the events manifested therein, themselves clearly expounding that “the world is eternal.” This is contained within these two views. Because of not knowing, not seeing, and not attaining diligent practice of the Path, they do not know: “This is arising through causes and conditions; this does not arise from causes and conditions. Through this, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain this state.

The Buddha said:

-If non-Buddhist teachers all “recollect permanence and cognize permanence” and then tell others: “The self and the world are permanent,” this is contained within these four views. Because they employ neither knowledge nor vision, they do not attain the Path. They do not know what arises from causes and conditions and what does not arise from causes and conditions; through what causes and conditions are fulfilled and through what causes and conditions are not fulfilled. They do not attain this state.

The Buddha said:

-Among those non-Buddhist teachers, some say: “The self and the world are finite”; some say, “They are infinite”; some hold, “They are both finite and infinite”; and some assert, “They are neither finite nor infinite.” All are contained within these four views. Because they possess neither knowledge nor vision and do not attain diligent practice of the Path, they do not know: “This arises from causes and conditions; this does not arise from causes and conditions. Through that, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain that state.

The Buddha said:

-Those non-Buddhist teachers dispute among themselves and uphold differing doctrines, all of which are contained within these four views. Because they neither know nor see, they do not cultivate diligent practice of the Path and therefore do not know: “This arises from causes and conditions; this does not arise from causes and conditions. Through this, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain this state.

The Buddha said:

-Those non-Buddhist teachers, in “teaching perception and the formations of perception” to others, declare: “The self and the world possess perception.” All are contained within these sixteen views. Because they neither know nor see, they attain diligent practice of the Path and thereby know: “This arises from causes and conditions; this does not arise from causes and conditions. Through this, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain this state.

The Buddha said: -

Those non-Buddhist teachers, being neither percipient nor non-percipient, tell others: “The self and the world are without perception.” This is contained within these eight views. Because they possess neither wisdom nor vision, they do not attain diligent practice of the Path whereby they might know: “This arises from causes and conditions; this does not arise from causes and conditions. Through this, causes and conditions are fulfilled; through this, causes and conditions are not fulfilled.” They do not attain this state.

The Buddha said:

—Those non-Buddhist teachers uphold “annihilation” and often declare to everyone: “The self and the world are annihilated.” These fall within seven views. Because they do not know and do not see, they do not attain the diligent practice of the path by which to know: “This arises through causes and conditions; this does not arise through causes and conditions; through this, causes and conditions come to be; through this, causes and conditions do not come to be.” They do not attain this realization.

The Buddha said:

—Those non-Buddhist teachers maintain that “the present is the unconditioned state, nirvana,” yet they see the present as impermanent. Because they teach that “the present is the unconditioned,” they fall within five views. Since they do not know and do not see, they do not attain the diligent practice of the path by which to know: “This arises through causes and conditions; this does not arise through causes and conditions; through this, causes and conditions come to be; through this, causes and conditions do not come to be.” They do not attain this realization.

The Buddha said:

—If non-Buddhist teachers speak concerning past aeons, perceiving events of the past, then however numerous their doctrines and however their individual tenets may differ, they all fall within these eighteen views. Those non-Buddhist teachers who speak concerning future aeons, perceiving events of the future, then however numerous their doctrines and however their tenets may differ, they all fall within these forty-four views.

Taken together, all fall within these sixty-two views. They move to and fro among these sixty-two views, are entirely enclosed within them, and suffocate in the net of views, unable to escape beyond it.

The Buddha said:

—It is like a skilled fisherman or his apprentice who spreads a fine-meshed net over a small pond. After casting the net, the fisherman may stand or sit at the edge of the pond and think: “All the fish swimming in this small pond are caught in the net. They may struggle within it, but they cannot escape.”

The Buddha said:

—The non-Buddhist teachers are likewise. Those who speak concerning past aeons, perceiving events of the past, then however numerous their doctrines and however their tenets may differ, they all fall within these eighteen views. If non-Buddhist teachers speak concerning future aeons, perceiving events of the future, then however numerous their differing doctrines, they all fall within these forty-four views. They all move to and fro among these sixty-two views, living and dying and abiding within them. Encountering one another, they become gathered together in that net and cannot escape.

The Buddha said:

—Bhikkhus! The Buddha’s body has utterly severed all attachments. He continues to use this body so that devas and human beings may behold him. After he has entered parinirvana, he can no longer be seen.

When the Buddha delivered this sutra, the three-thousandfold great-thousand world-system visibly quaked in six ways. At that time, the bhikkhu Na Da Hoa Luu stood before the Buddha, fanning him with a fan. Then the Venerable Na Da Hoa Luu knelt upright, joined his palms, and addressed the Buddha:

—Never before have I seen the Deva among Devas expound a sutra so profound and exceedingly lucid. Blessed One, what is the name of this sutra, and how should it be received and preserved?

The Buddha told Na Da Hoa Luu:

—When the Buddha Câu Lâu Tần, the Tathagata, Unattached, Perfectly and Fully Awakened One, taught this sutra, it was called the “Net of Dharma.” When the Buddha Kasyapa, the Tathagata, Unattached, Perfectly and Fully Awakened One, taught this sutra, it was called the “Net of Views.” Now, when I teach this sutra, it is called the “Brahma’s Net.”

Thus spoke the Buddha. All the bhikkhus rejoiced, approached the Buddha, bowed at his feet, and withdrew.

THE SUTRA OF BRAHMA’S NET OF SIXTY-TWO WRONG VIEWS