Brahmajala Sutta (Theravada)
Encyclopedia
The Brahmajala Sutta is the first of 34 sutta
s in the Digha Nikaya
(the Long Discourses of the Buddha). The name comes from 'brahma' (perfect wisdom) and 'jala' (net-which-embraced-all-views). The sutta is also called 'Atthajala' (Net of Essence), Dhammajala, (Net of the Dhamma), Ditthijala (Net of Views), Anuttarasangama Vijaya (Incomparable Victory in Battle).
The sutta discusses two main topics: the elaboration of the Ten Precepts (Cula-sila), the Middle Precepts (Majjhima-sila), and the Great Precepts (Maha-sila). Cula-sila deals with the Ten Precepts to be practised by devout buddhists, while Majjhima-sila gives a detailed description of the practice of the sixth, seventh, eighth, and ninth precepts, together with the practise of plant conservation and speech etiquette.
The second and third parts of the sutta discuss the 62 beliefs (ditthi) which are devoutly practised by ascetics in India
. These are divided into: 18 beliefs related to the past (pubbantanuditthino), and 44 beliefs about the future (aparantakappika).
Many of these beliefs are still relevant in the modern world and thus the sutta provides Buddhist scholars with much information to ponder about the Buddha
's teachings.
The elaboration of these beliefs is very detailed, focusing on how the beliefs (faiths) come to be and the way they are described and declared. The elaboration ends with the Buddha's statement about the danger of clinging to these beliefs, as they are still influenced by desire (lobha), hatred
(dosa), and ignorance (avijjā
) that its faithful followers will not end in the final liberation but still in the cycle of samsara
. Believers of these faiths are compared to small fish in a pond which will be captured by a fine net no matter how much they want to escape, while those who see reality as it is are beyond the net of samsara.
. At the same time, a Brahmin called Suppiya, with his young apprentice, Brahmadatta, were also travelling in the same direction, tailing the convoy of the sangha
. Suppiya uttered some insulting words about the Buddha, his teachings, and his disciples. However, Brahmadatta praised and revered the Buddha, Dhamma, and Sangha. The two continued debating until they arrived at the King's resting place in Ambalatthika.
Hearing this conversation, some monks discussed the nature of conflicting students and teachers the next morning. They wondered how marvellous it was that the Buddha knew the various kinds of views to be found in people. The Buddha arrived and asked what they were discussing. As a monk finished telling him, the Buddha responded, "Monks, if anyone spoke words which insult me, the Dhamma, and the Sangha, don't let this thing prompt you to hate, take revenge, and turn against them. If, because of this, you become angry or annoyed, then it will become an obstacle in your quest to liberate yourself, and cause you upset. However, if someone speaks insulting or false accusations about me, the Dhamma, and the Sangha, then you should state which is wrong and point out the mistake by explaining that because of this proof and that, then that is not true, or it is not like that, that kind of thing is not us, or occurring in us."
"But if someone praises me, the Dhamma, or the Sangha; don't let this thing make you feel proud, joyful, and happy. If you act like that, then it will become an obstacle in your efforts to achieve your own final liberation. If someone speaks like that, you should state which is right and show the fact by saying, 'Based upon this and that fact, it is indeed so; that thing does indeed exist in us, or is true about us.' Even only due to small matters, worthless, or even due to the Precepts (Sila
)."
, and by this act based on the truth that people praise and revered Tathagatha. What are those things?"
is described in the sutta as the belief which is based upon the past, and holds that the universe
(loka
) and the soul or self
(attha) are eternal as a 'rock mountain or strong-fastened pole'. The world doesn't create new souls and therefore, the souls are living in an eternal cycle of death and rebirth, differing only in name, location, and time.
These kind of beliefs have four origins:
The abovementioned ascetics and Brahmins recalled how they had name, family, heirs, food, joy and sadness, then death and rebirth in their past lives. Based on their experience, they concluded that the universe and the soul must be eternal.
The Buddha said that there are 18 types of eternalistic belief, all based on one of these four origins. All of the followers of these beliefs defended and clung to their faith and did not give credence to other faiths.
There are four ways these beliefs come to be faith, where one believer never acknowledged the other beliefs:
The Buddha told a story about a time when the Earth was not yet formed. The sentient beings in this time normally lived in the realm of Abhassara, in radiant light and nourished by celestial joy. Then came a time when the Earth was in the process of forming yet still uninhabitable. One of these beings in the Abhassara realm died (due to the exhaustion of his karma
) and was reborn in the higher realm called the Brahma realm and lived alone in the palace there. From living alone for so long a time, this being grew distressed and longed for a companion.
He then uttered, "O, let it be that another being may come here and accompany me." At the same time as the utterance, a being in the Abhassara realm died (due to the exhaustion of his good karma) and was reborn in the Brahma realm as his follower, but in many ways, similar to his feature.
Seeing this happen, the Brahma being thought, "I am Brahma
, Mahābrahmā, the Almighty, Omniscient, the Lord of All, Creator, Master of all creatures. I am the source of all life, Father to everything which exists and will come to exist. These creatures are my creations. How can I conclude this? Because, just as I was thinking, "Let it be that another being may come here and accompany me", then my wish made that being come into existence."
Beings that came after thought the same thing. They worshipped and revered the Brahma because, "He was here even before I existed! Surely he is the Lord and Creator of All."
In the Brahma realm, the first being had longer and more powerful features than the latter coming beings. So, a probability existed that the latter being died in the Brahma realm, and then was reborn as a human. This human abandoned worldly affairs and became an ascetic, then by his devotion and practice, achieved the power to remember his one past life. As he recalled it, he came to the conclusion that creatures, including himself, are not eternal, had limited age, were vulnerable to change, but that Brahma is eternal, ageless, and changeless.
The second semi-eternalistic belief came from ascetics who were once Khiddapadosika gods, celestial beings that were too busy to experience desire-based joy and fun, forgot to take their nutriments and therefore, died. As they were reborn as ascetics and achieved the ability to remember their past life, they came to a conclusion analogous to the 'Fall from Grace': "If only we were not so greedy and overzealous in our previous life, if only we had been able to control ourselves, we would not have suffered death. Now that we had made this error, we have to suffer this mortal life". Here, they concluded that the gods were eternal, and others were not.
The third semi-eternalistic belief came from the Manopadosika gods. These were the gods who always envied the other gods. This illness of mind caused their death. In the same cycle, they were reborn as ascetic Manopadosika gods, achieved the ability to remember their past life, and came to the conclusion, "Had we not been envious, we would have stayed strong and intelligent. We would never have died or fallen forever from the realm of gods.".
The fourth semi-eternalistic belief is based on logic and reflection. The people who embraced this belief concluded their faith based on their thoughts and logics as follow: "Here is what is called (atta) of eyes, nose, tongue, and our physical body, which are always changed. But, there is also atta of mind: the state of mind, awareness of 'atta', which is eternal.".
All of the followers of these beliefs defended and clung to their faith and didn't believe in other faiths.
The source of these beliefs came from two reasons:
All of the followers of these beliefs defended and clung to their faith and didn't believe in other faiths.
In other words, when a person would hear the dharma
, they would respond, "I don't know. Maybe it is true. Maybe it is not true. I can't say it's true because I don't know and I can't deny it's true because I don't know."
The idea is that the person isn't considering the arguments presented (see Kalama Sutta
), but stubbornly adhering to irrational agnosticism
out of feelings of fear or hatred.
These beliefs were expressed because of two possibilities:
Here, they concluded upon their past life that, "Before this, there were no Atta and Loka. So, the Atta and Loka were created without a cause. They simply arise spontaneously. Why do I deem so? Because I didn't exist and now I do exist."
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
Buddha finally concludes the exposition of these 'wrong' beliefs by stating that these (62) beliefs, if they are believed, will certainly cause agitations and cravings. It implies that the beliefs come to conclusion due to the inability to see the truth, as they are seized by craving (clinging), agitated by longing (feeling).
The Buddha further explains that the beliefs are originated from Contact (Phassa) as the cause. The contact is a phenomenon when the perception recognised an object beyond our Self. Then, from this brief (like lightning in the sky, Nagasena
analogued in Milinda Panha
) event, rise up feelings.
Buddha states that there are no possibilities of feeling without contact. Thus, according to the law of Twelve Related Chain of Cause and Effects (Pratitya-samutpada
), the people who believe in one of many of these sixty-two beliefs, will end up in round cycle of sufferings; as they have not found the truth on the cease of sufferings.
Due to their faith, they will experience feelings as a result of repeated contact through the six sense bases. In them feeling gives rise to craving; craving gives rise to clinging; clinging gives rise to current existence (upapatti bhava) and the kammic causal process (kamma bhava); the kammic causal process gives rise to rebirth; and rebirth gives rise to ageing, death, grief, lamentation, pain, distress and despair.
The Buddha states that Monks who have realized and understood the origin of contact of the six senses, and escaped the round of sufferings, would see Dhamma (Truth) of Precepts (Sila
), Concentration (Samadhi
) and Wisdom (Pańńa
) which surpassed all the wrong beliefs.
The Buddha then takes an analogy of a fisherman using a fine-meshed net to catch the fish in the pond. The Buddha assumes the fish as the ascetics who clung on their beliefs, as they will rise and sink in the pond, but still in the end caught unavoidable by the net. Where as the Buddha, who stand outside the net has found the truth and ends the round cycle of sufferings.
Thus ends the Brahmajala Sutta with this quotation:
"When the Bhagava had delivered this discourse, the Venerable Ananda addressed him thus: "Marvellous indeed, Venerable Sir! Extraordinary indeed, Venerable Sir! What is the name of this exposition of the dhamma?"
"Ananda!" said the Bhagava, "Bear in mind that this exposition of the dhamma is called Atthajala, the Net of Essence, as well as Dhammajala, the Net of the Dhamma, as well as Brahmajala, the Net of Perfect Wisdom, as well as Ditthijala, the Net of Views, as well as Anuttarasangama Vijaya, the Incomparable Victory in Battle." Thus said the Bhagava.
Sutra
Sūtra is an aphorism or a collection of such aphorisms in the form of a manual. Literally it means a thread or line that holds things together and is derived from the verbal root siv-, meaning to sew , as does the medical term...
s in the Digha Nikaya
Digha Nikaya
The Digha Nikaya is a Buddhist scripture, the first of the five nikayas, or collections, in the Sutta Pitaka, which is one of the "three baskets" that compose the Pali Tipitaka of Theravada Buddhism...
(the Long Discourses of the Buddha). The name comes from 'brahma' (perfect wisdom) and 'jala' (net-which-embraced-all-views). The sutta is also called 'Atthajala' (Net of Essence), Dhammajala, (Net of the Dhamma), Ditthijala (Net of Views), Anuttarasangama Vijaya (Incomparable Victory in Battle).
The sutta discusses two main topics: the elaboration of the Ten Precepts (Cula-sila), the Middle Precepts (Majjhima-sila), and the Great Precepts (Maha-sila). Cula-sila deals with the Ten Precepts to be practised by devout buddhists, while Majjhima-sila gives a detailed description of the practice of the sixth, seventh, eighth, and ninth precepts, together with the practise of plant conservation and speech etiquette.
The second and third parts of the sutta discuss the 62 beliefs (ditthi) which are devoutly practised by ascetics in India
India
India , officially the Republic of India , is a country in South Asia. It is the seventh-largest country by geographical area, the second-most populous country with over 1.2 billion people, and the most populous democracy in the world...
. These are divided into: 18 beliefs related to the past (pubbantanuditthino), and 44 beliefs about the future (aparantakappika).
Many of these beliefs are still relevant in the modern world and thus the sutta provides Buddhist scholars with much information to ponder about the Buddha
Gautama Buddha
Siddhārtha Gautama was a spiritual teacher from the Indian subcontinent, on whose teachings Buddhism was founded. In most Buddhist traditions, he is regarded as the Supreme Buddha Siddhārtha Gautama (Sanskrit: सिद्धार्थ गौतम; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian...
's teachings.
The elaboration of these beliefs is very detailed, focusing on how the beliefs (faiths) come to be and the way they are described and declared. The elaboration ends with the Buddha's statement about the danger of clinging to these beliefs, as they are still influenced by desire (lobha), hatred
Hatred
Hatred is a deep and emotional extreme dislike, directed against a certain object or class of objects. The objects of such hatred can vary widely, from inanimate objects to animals, oneself or other people, entire groups of people, people in general, existence, or the whole world...
(dosa), and ignorance (avijjā
Avidya (Buddhism)
Avidyā or avijjā means "ignorance" or "delusion" and is the opposite of 'vidyā' and 'rig pa'...
) that its faithful followers will not end in the final liberation but still in the cycle of samsara
Samsara
thumb|right|200px|Traditional Tibetan painting or [[Thanka]] showing the [[wheel of life]] and realms of saṃsāraSaṅsāra or Saṃsāra , , literally meaning "continuous flow", is the cycle of birth, life, death, rebirth or reincarnation within Hinduism, Buddhism, Bön, Jainism, Sikhism, and other...
. Believers of these faiths are compared to small fish in a pond which will be captured by a fine net no matter how much they want to escape, while those who see reality as it is are beyond the net of samsara.
Beginning
The sutta starts with the Buddha travelling with his disciples between the cities of Rajagaha and NalandaNalanda
Nālandā is the name of an ancient center of higher learning in Bihar, India.The site of Nalanda is located in the Indian state of Bihar, about 55 miles south east of Patna, and was a Buddhist center of learning from the fifth or sixth century CE to 1197 CE. It has been called "one of the...
. At the same time, a Brahmin called Suppiya, with his young apprentice, Brahmadatta, were also travelling in the same direction, tailing the convoy of the sangha
Sangha
Sangha is a word in Pali or Sanskrit that can be translated roughly as "association" or "assembly," "company" or "community" with common goal, vision or purpose...
. Suppiya uttered some insulting words about the Buddha, his teachings, and his disciples. However, Brahmadatta praised and revered the Buddha, Dhamma, and Sangha. The two continued debating until they arrived at the King's resting place in Ambalatthika.
Hearing this conversation, some monks discussed the nature of conflicting students and teachers the next morning. They wondered how marvellous it was that the Buddha knew the various kinds of views to be found in people. The Buddha arrived and asked what they were discussing. As a monk finished telling him, the Buddha responded, "Monks, if anyone spoke words which insult me, the Dhamma, and the Sangha, don't let this thing prompt you to hate, take revenge, and turn against them. If, because of this, you become angry or annoyed, then it will become an obstacle in your quest to liberate yourself, and cause you upset. However, if someone speaks insulting or false accusations about me, the Dhamma, and the Sangha, then you should state which is wrong and point out the mistake by explaining that because of this proof and that, then that is not true, or it is not like that, that kind of thing is not us, or occurring in us."
"But if someone praises me, the Dhamma, or the Sangha; don't let this thing make you feel proud, joyful, and happy. If you act like that, then it will become an obstacle in your efforts to achieve your own final liberation. If someone speaks like that, you should state which is right and show the fact by saying, 'Based upon this and that fact, it is indeed so; that thing does indeed exist in us, or is true about us.' Even only due to small matters, worthless, or even due to the Precepts (Sila
Sila
Śīla or sīla in Buddhism and its non-sectarian offshoots, is a code of conduct that embraces self-restraint with a value on non-harming. It has been variously described as virtue, good conduct, morality, moral discipline and precept. It is an action that is an intentional effort...
)."
Precepts
In the first part, the Buddha elaborates precepts that made people praise him or the Sangha as worthy of reverence. The list of the Buddha's higher precepts are categorized as follows:Cula Sila
- 1. Abstain from taking another creature's life, weapons, violence.
- 2. Abstain from taking things which were not given.
- 3. Live soberly, piously, and honestly.
- 4. Abstain from illegal and unjust sexual relationships.
- 5. Abstain from lying.
- 6. Speak only the truth, believable and reliable, and never contradict his own words.
- 7. Abstain from slander.
- 8. Promote, speak, and love union (harmony) and not division (conflict).
- 9. Abstain from rough, insulting words.
- 10. Speaking polite, likeable, exact, well chosen words that will make people's hearts joyful, not wasting time in idle gossip.
- 11. Discuss the Dhamma and the VinayaVinayaThe Vinaya is the regulatory framework for the Buddhist monastic community, or sangha, based in the canonical texts called Vinaya Pitaka. The teachings of the Buddha, or Buddhadharma can be divided into two broad categories: 'Dharma' or doctrine, and 'Vinaya', or discipline...
at the right time. - 12. Discuss in clear, detailed, and understandable words.
Majjhima Sila
- 13. Abstain from hurting seeds, plants, roots, branches, cheating, trading, slavery, forgery, bribery, and criminal conduct.
- 14. Abstain from hoarding food, drink, clothes (robes), bedding, perfume, spices, and other tools.
- 15. Taking food once a day.
- 16. Abstain from watching shows (dances, exhibitions, matches, music performances, parades, etc.).
- 17. Abstain from playing gamesBuddha games listThe Buddha games list is a list of games which it is reputed that Gautama Buddha said that he would not play. As such it dates back to the 6th or 5th century BC and is the earliest known list of games....
(card games, board games, dice games, games of chance, racing games, acrobatics, word games, etc.). - 18. Abstain from using luxurious furniture and bedding.
- 19. Abstain from using cosmetics, make-up, and fancy or luxurious clothes (robes).
- 20. Abstain from discussing people, politicians, criminals, terrors, food and beverages, clothing, places, families, cities, wars and battles, heroes, ghosts, street rumors, speculation on how the world is created, or about existence and non-existence.
- 21. Abstain from accusing, denying, goading or challenging (e.g., 'I practised the Dhamma devoutly, but you don't!' or 'What you say is old rubbish!' or 'You are wrong!' or 'Free yourself if you can!').
- 22. Abstain from being the courier or messenger of politicians or higher administrations.
- 23. Abstain from deceiving lay people by uttering spells to exorcise demons or make someone's fortune, acting like a holy person by reciting mantras.
Maha Sila
- 24. Abstain from earning money from fortune-telling, divination, clairvoyance, exorcism, conjuring, magic tricks, spells, making false medicine and herbs, healing people through magic, leading/conducting ceremonies in order to gain something (wealth, fertility, etc.).
Eighteen beliefs about the past
In the second part, the Buddha explains the major beliefs of ascetics in India. He begins by saying, "Monks, there are other things which are very deep (profound), very hard to understand, very difficult to perceive, so holy and sacred, unreached by means of mind, so subtle, that they are only to be understood and experienced by the wise. These things were perceived clearly, seen clearly and were discarded by the TathagataTathagata
Tathāgata in Pali and Sanskrit) is the name the Buddha of the scriptures uses when referring to himself. The term means, paradoxically, both one who has thus gone and one who has thus come . Hence, the Tathagata is beyond all coming and going – beyond all transitory phenomena...
, and by this act based on the truth that people praise and revered Tathagatha. What are those things?"
Eternalistic belief
EternalismEternalism
The word eternalism has at least three meanings:* In philosophy, Eternalism is a philosophical approach to the ontological nature of time, which takes the view that all points in time are equally "real", as opposed to the presentist idea that only the present is real.*Eternalism is a position in...
is described in the sutta as the belief which is based upon the past, and holds that the universe
Universe
The Universe is commonly defined as the totality of everything that exists, including all matter and energy, the planets, stars, galaxies, and the contents of intergalactic space. Definitions and usage vary and similar terms include the cosmos, the world and nature...
(loka
Loka
Loka is a Sanskrit word for "world". In Hindu mythology it takes a specific meaning related to cosmology.-Hindu tradition:In the Puranas, and already in the Atharvaveda, there are fourteen worlds, seven higher ones and seven lower ones , viz...
) and the soul or self
Atman (Buddhism)
The word Ātman or Atta refers to a self. Occasionally the terms "soul" or "ego" are also used. The words ātman and atta derive from the Indo-European root *ēt-men and are cognate with the Old English æthm and German Atem....
(attha) are eternal as a 'rock mountain or strong-fastened pole'. The world doesn't create new souls and therefore, the souls are living in an eternal cycle of death and rebirth, differing only in name, location, and time.
These kind of beliefs have four origins:
- 1. Ascetics and Brahmins who have reached a high level of meditation; due to this achievement, they were able to remember from one to tens of thousands of their past lives.
- 2. Ascetics and Brahmins who have reached the spiritual achievements which provided them access to memories of one to ten iterations of the Earth's formation, evolution, and destruction.
- 3. Ascetics and Brahmins who have managed to recall the Earth's evolutionary process from ten to forty times.
The abovementioned ascetics and Brahmins recalled how they had name, family, heirs, food, joy and sadness, then death and rebirth in their past lives. Based on their experience, they concluded that the universe and the soul must be eternal.
- 4. Ascetics and Brahmins who use logic and inference and come to the conclusion that the soul and universe are eternal.
The Buddha said that there are 18 types of eternalistic belief, all based on one of these four origins. All of the followers of these beliefs defended and clung to their faith and did not give credence to other faiths.
Semi-eternalistic belief
The semi-eternalistic belief is described as belief that is based on the past, where the dualistic notion is asserted that there are things which are eternal and things which are not eternal.There are four ways these beliefs come to be faith, where one believer never acknowledged the other beliefs:
The Buddha told a story about a time when the Earth was not yet formed. The sentient beings in this time normally lived in the realm of Abhassara, in radiant light and nourished by celestial joy. Then came a time when the Earth was in the process of forming yet still uninhabitable. One of these beings in the Abhassara realm died (due to the exhaustion of his karma
Karma
Karma in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect originating in ancient India and treated in Hindu, Jain, Buddhist and Sikh philosophies....
) and was reborn in the higher realm called the Brahma realm and lived alone in the palace there. From living alone for so long a time, this being grew distressed and longed for a companion.
He then uttered, "O, let it be that another being may come here and accompany me." At the same time as the utterance, a being in the Abhassara realm died (due to the exhaustion of his good karma) and was reborn in the Brahma realm as his follower, but in many ways, similar to his feature.
Seeing this happen, the Brahma being thought, "I am Brahma
Brahma (Buddhism)
' in Buddhism is the name for a type of exalted passionless deity , of which there are several in Buddhist cosmology.-Origins:The name originates in Vedic tradition, in which Brahmā appears as the creator of the universe...
, Mahābrahmā, the Almighty, Omniscient, the Lord of All, Creator, Master of all creatures. I am the source of all life, Father to everything which exists and will come to exist. These creatures are my creations. How can I conclude this? Because, just as I was thinking, "Let it be that another being may come here and accompany me", then my wish made that being come into existence."
Beings that came after thought the same thing. They worshipped and revered the Brahma because, "He was here even before I existed! Surely he is the Lord and Creator of All."
In the Brahma realm, the first being had longer and more powerful features than the latter coming beings. So, a probability existed that the latter being died in the Brahma realm, and then was reborn as a human. This human abandoned worldly affairs and became an ascetic, then by his devotion and practice, achieved the power to remember his one past life. As he recalled it, he came to the conclusion that creatures, including himself, are not eternal, had limited age, were vulnerable to change, but that Brahma is eternal, ageless, and changeless.
The second semi-eternalistic belief came from ascetics who were once Khiddapadosika gods, celestial beings that were too busy to experience desire-based joy and fun, forgot to take their nutriments and therefore, died. As they were reborn as ascetics and achieved the ability to remember their past life, they came to a conclusion analogous to the 'Fall from Grace': "If only we were not so greedy and overzealous in our previous life, if only we had been able to control ourselves, we would not have suffered death. Now that we had made this error, we have to suffer this mortal life". Here, they concluded that the gods were eternal, and others were not.
The third semi-eternalistic belief came from the Manopadosika gods. These were the gods who always envied the other gods. This illness of mind caused their death. In the same cycle, they were reborn as ascetic Manopadosika gods, achieved the ability to remember their past life, and came to the conclusion, "Had we not been envious, we would have stayed strong and intelligent. We would never have died or fallen forever from the realm of gods.".
The fourth semi-eternalistic belief is based on logic and reflection. The people who embraced this belief concluded their faith based on their thoughts and logics as follow: "Here is what is called (atta) of eyes, nose, tongue, and our physical body, which are always changed. But, there is also atta of mind: the state of mind, awareness of 'atta', which is eternal.".
All of the followers of these beliefs defended and clung to their faith and didn't believe in other faiths.
The Universe
The beliefs on the universe is based on the speculation about the infinite or the limited nature of the universe. There are four ways these beliefs were expressed:- 1. The universe is infinite.
- 2. The universe is limited.
- 3. The universe is horizontally limited but vertically infinite.
- 4. The universe is neither infinite or limited, nor not infinite or limited.
The source of these beliefs came from two reasons:
- 1. The frame of mind which formed these beliefs came from the object of focus of meditation taken by the ascetics who managed to reach a deep level of meditation and came to the conclusion that the world is infinite (if they used infinity as the object of meditation), or limited (if they imagined the object of their focus to be limited).
- 2. The people who used logic and thought and concluded that the world must be neither infinite nor limited but also neither not infinite nor not limited.
All of the followers of these beliefs defended and clung to their faith and didn't believe in other faiths.
Ambiguous Evasion
The concept of ambiguous evasion or eel-wriggling (Pali: Amaravikkhepa) is introduced in the Brahmajala sutta. When hearing Buddhist teachings, the Buddha claims that people would react with four forms of ambiguous evasion:- Evasion out of fear or hatred of making false claims.
- Evasion out of fear or hatred of attachment.
- Evasion out of fear or hatred of debate.
- Evasion out of fear or hatred of admitting ignorance.
In other words, when a person would hear the dharma
Dharma (Buddhism)
Dhamma or Dharma in Buddhism can have the following meanings:* The state of Nature as it is * The Laws of Nature considered collectively....
, they would respond, "I don't know. Maybe it is true. Maybe it is not true. I can't say it's true because I don't know and I can't deny it's true because I don't know."
The idea is that the person isn't considering the arguments presented (see Kalama Sutta
Kalama Sutta
The Kālāma Sutta , is a discourse of the Buddha contained in the Aṅguttara Nikaya of the Tipiṭaka...
), but stubbornly adhering to irrational agnosticism
Agnosticism
Agnosticism is the view that the truth value of certain claims—especially claims about the existence or non-existence of any deity, but also other religious and metaphysical claims—is unknown or unknowable....
out of feelings of fear or hatred.
Non-causality beliefs
The Non-causality beliefs stated that the Universe and the Souls happened coincidentally. The proponents of these beliefs claimed that there was/were no reason/s behind the creation of Universe and the Identity/Self.These beliefs were expressed because of two possibilities:
- 1 There were gods called assannasatta, which had only body and no mental will. The absence of mental will in this state was due to the nature of repressed thoughts, not the ultimate absence of thoughts. As they died in the god realm, there was a possibility that they were reborn as ascetics who achieved the ability to recall just one past life.
Here, they concluded upon their past life that, "Before this, there were no Atta and Loka. So, the Atta and Loka were created without a cause. They simply arise spontaneously. Why do I deem so? Because I didn't exist and now I do exist."
- 2. The ascetics who based their thoughts on logic and thinkings, and concluded that the Soul and the Universe happened without a cause.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
Forty-four beliefs about the future
There are ascetics who based their beliefs on the future. The proponents of one of these beliefs, adhered that:Perception's existence after death
- A.the perception still exists after death. The difference of beliefs were described that after death, the Atta:
- 1. possessed physical shape (rupa)
- 2. possessed no shape/immaterial (arupa)
- 3. both had physical shape some had not (rupa and arupa)
- 4. Infinite
- 5. Limited
- 6. Both Infinite and limited
- 7. neither Infinite nor Limited
- 8. had a certain form of consciousness
- 9. had several form of consciousness
- 10.had infinite consciousness
- 11.had limited consciousness
- 12.always in joy/blissful state
- 13.always in suffering state
- 14.Both in joy and suffering
- 15.neither joyful nor suffering
- B. the Perception vanished after death. The difference of beliefs were described that after death, the Atta was devoid of perception after dead but:
- 1. possessed physical shape (rupa)
- 2. possessed no physical shape (arupa)
- 3. Both had shape and no shape
- 4. Neither had shape nor had no shape
- 5. Limited
- 6. Unlimited
- 7. Both limited and unlimited
- 8. Neither limited nor infinite
- C. Neither there was Perception of No Perception after death. The difference of these beliefs were describe that after death, the Atta was neither devoid of perception nor non-perception, but:
- 1. possessed physical shape (rupa)
- 2. possessed no physical shape (arupa)
- 3. Both had shape and no shape
- 4. Neither had shape nor had no shape
- 5. Limited
- 6. Unlimited
- 7. Both limited and unlimited
- 8. Neither limited nor infinite
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
Annihilation (nihilism) beliefs
The proponent of these beliefs declared that after death, existence simply vanished (Atta vanished). These beliefs were described in seven type of authorities and basis:- 1. that the Atta was created from the union of father and mother's essence, composed of four elements (dhatu) and on the death, these elements ceased to exist. By this manner, Atta become non-existent.
- 2. that not only the (1) but the physical-related desire of the celestial gods, who had physical shape and take nourishment, which also cease to exist after death.
- 3. that not only the (2), but the attha of Brahma gods, which were shaped of Jhanna mind, and faculties of senses which cease to exist after death.
- 4. that not only the (3), but also the attha which had transcended the concept of Infinity, where the perception of shape had been surpassed, the perception of contact between mind and object had vanished, not paying attention to major kinds of Perception, which cease to exist after death.
- 5. that not only the (4), but also the attha which had reached the Realm of Infinity of Consciousness.
- 6. that not only the (5), but also the attha which had reached Realm of Nothingness.
- 7. that not only the (6) but also the attha which had reached the realm of neither Perception nor Non-Perception.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
Five beliefs on attainable Nibbana
The proponents of these faiths proposed that Nibbana's state of bliss could be attained in the current life. They based their faith because:- 1. The joy coming from the five senses can be enjoyed and attained thoroughly. So, the Nibbana could also be attained.
- 2. The joy from the five senses were vulnerable to change and mortal. But the joy from the attainment of the first Jhana (Dhyana) can be enjoyed and attained thoroughly. So, with the first Jhana, the Nibbana could also be attained.
- 3. ..... (same with No.2) but with Second Jhana...
- 4. ..... (same with No.3) but with Third Jhana...
- 5. ..... (same with No.4) but with Fourth Jhana. So, the Nibbana could also be attained.
All of the followers of these beliefs defended and clung on their faith and didn't believe in another faiths.
Buddha's conclusion
"The Tathagata knows these sixty-two views. He also knows the dhamma which surpasses them. Knowing that dhamma, he does not view it in the wrong way. Since he does not view it in the wrong way, he realizes by himself the extinction of defilements (i.e., greed, anger, and ignorance of the Four Ariya Truths).Buddha finally concludes the exposition of these 'wrong' beliefs by stating that these (62) beliefs, if they are believed, will certainly cause agitations and cravings. It implies that the beliefs come to conclusion due to the inability to see the truth, as they are seized by craving (clinging), agitated by longing (feeling).
The Buddha further explains that the beliefs are originated from Contact (Phassa) as the cause. The contact is a phenomenon when the perception recognised an object beyond our Self. Then, from this brief (like lightning in the sky, Nagasena
Nagasena
Nāgasena was a Brahmin who became a Buddhist sage lived about 150 BCE. His answers to questions about Buddhism posed by Menander I , the Indo-Greek king of northwestern India , are recorded in the Milinda Pañha....
analogued in Milinda Panha
Milinda Panha
The Milinda Panha is a Buddhist text which dates from approximately 100 BCE. It is included in the Burmese edition of the Pali Canon of Theravada Buddhism as a book of the Khuddaka Nikaya, however, it does not appear in the Thai or Sri Lankan versions.It purports to record a dialogue in which the...
) event, rise up feelings.
Buddha states that there are no possibilities of feeling without contact. Thus, according to the law of Twelve Related Chain of Cause and Effects (Pratitya-samutpada
Pratitya-samutpada
Dependent origination or dependent arising is a cardinal doctrine of Buddhism, and arguably the only thing that holds every Buddhist teaching together from Theravada to Dzogchen to the extinct schools. As a concept and a doctrine it has a general and a specific application, both being integral to...
), the people who believe in one of many of these sixty-two beliefs, will end up in round cycle of sufferings; as they have not found the truth on the cease of sufferings.
Due to their faith, they will experience feelings as a result of repeated contact through the six sense bases. In them feeling gives rise to craving; craving gives rise to clinging; clinging gives rise to current existence (upapatti bhava) and the kammic causal process (kamma bhava); the kammic causal process gives rise to rebirth; and rebirth gives rise to ageing, death, grief, lamentation, pain, distress and despair.
The Buddha states that Monks who have realized and understood the origin of contact of the six senses, and escaped the round of sufferings, would see Dhamma (Truth) of Precepts (Sila
Sila
Śīla or sīla in Buddhism and its non-sectarian offshoots, is a code of conduct that embraces self-restraint with a value on non-harming. It has been variously described as virtue, good conduct, morality, moral discipline and precept. It is an action that is an intentional effort...
), Concentration (Samadhi
Samadhi (Buddhism)
In Buddhism, samādhi is mental concentration or composing the mind.-In the early Suttas:In the Pāli canon of the Theravada tradition and the related Āgamas of other early Buddhist schools, samādhi is found in the following contexts:* In the noble eightfold path, "right concentration" In Buddhism,...
) and Wisdom (Pańńa
Prajña
Prajñā or paññā is wisdom, understanding, discernment or cognitive acuity. Such wisdom is understood to exist in the universal flux of being and can be intuitively experienced through meditation...
) which surpassed all the wrong beliefs.
The Buddha then takes an analogy of a fisherman using a fine-meshed net to catch the fish in the pond. The Buddha assumes the fish as the ascetics who clung on their beliefs, as they will rise and sink in the pond, but still in the end caught unavoidable by the net. Where as the Buddha, who stand outside the net has found the truth and ends the round cycle of sufferings.
Thus ends the Brahmajala Sutta with this quotation:
"When the Bhagava had delivered this discourse, the Venerable Ananda addressed him thus: "Marvellous indeed, Venerable Sir! Extraordinary indeed, Venerable Sir! What is the name of this exposition of the dhamma?"
"Ananda!" said the Bhagava, "Bear in mind that this exposition of the dhamma is called Atthajala, the Net of Essence, as well as Dhammajala, the Net of the Dhamma, as well as Brahmajala, the Net of Perfect Wisdom, as well as Ditthijala, the Net of Views, as well as Anuttarasangama Vijaya, the Incomparable Victory in Battle." Thus said the Bhagava.