Definitions of the Brahmajāla Sutta

The Brahmajāla Sutta: Brahmajāla Sutta is the first sutta of the Dīgha Nikāya. The name comes frome '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), It was preached to the paribbājaha Suppiya and his disciple Brahmadatta. It first explains the sīlā, or moral precepts, in three successive sections cūla (concise), majjhima (medium), and mahā ( elaborate) and then proceeds to set out in sixty two divisions various speculation and theorise regarding the soul. Other names for it are Atthajāla, Dhammajāla, Ditthijāla and Sangāmavijaya.

Origin: Once the Lord Budda (the Exalted One) made a long journey from Rajagaha to Nalanda with a large company of bhikkhus numbering five hundred. Suppiya, a wandering ascetic, was also making a long journey from Rajagaha to Nalanda together with his pupil, the youth Brahmadatta.

In the course of the journey Suppiya, the wandering ascetic, maligned the Buddha, the Dhamma and the Samgha in many ways. The youth Brahmadatta, the pupil of Suppiya, however, praised the Buddha, the Dhamma and the Samgha in many ways. Thus the teacher and the pupil, each saying things directly contradictory to the other, followed behind the Bhagava and the company of bhikkhus. 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)."

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. On Killing

A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.

As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.

2. On Stealing

A disciple of the Buddha must not himself steal or encourage others to steal, steal by expedient means, steal by means of incantation or deviant mantras. He should not create the causes, conditions, methods, or karma of stealing. No valuables or possessions, even those belonging to ghosts and spirits or thieves and robbers, be they as small a as needle or blade of grass, may be stolen.

As a Buddha's disciple, he ought to have a mind of mercy, compassion, and filial piety -- always helping people earn merits and achieve happiness. If instead, he steals the possessions of others, he commits a Parajika offense.

3. On Sexual Misconduct

A disciple of the Buddha must not engage in licentious acts or encourage others to do so. [As a monk] he should not have sexual relations with any female -- be she a human, animal, deity or spirit -- nor create the causes, conditions, methods, or karma of such misconduct. Indeed, he must not engage in improper sexual conduct with anyone.

A Buddha's disciple ought to have a mind of filial piety -- rescuing all sentient beings and instructing them in the Dharma of purity and chastity. If instead, he lacks compassion and encourages others to engage in sexual relations promiscuously, including with animals and even their mothers, daughters, sisters, or other close relatives, he commits a Parajika offense.

4. On Lying and False Speech

A disciple of the Buddha must not himself use false words and speech, or encourage others to lie or lie by expedient means. He should not involve himself in the causes, conditions, methods, or karma of lying, saying that he has seen what he has not seen or vice-versa, or lying implicitly through physical or mental means.

As a Buddha's disciple, he ought to maintain Right Speech and Right Views always, and lead all others to maintain them as well. If instead, he causes wrong speech, wrong views or evil karma in others, he commits a Parajika offense .

5.On Selling Alcoholic Beverages

A disciple of the Buddha must not trade in alcoholic beverages or encourage others to do so. He should not create the causes, conditions, methods, or karma of selling any intoxicant whatsoever, for intoxicants are the causes and conditions of all kinds of offenses.

As a Buddha's disciple, he ought to help all sentient beings achieve clear wisdom. If instead, he causes them to have upside-down, topsy-turvy thinking, he commits a Parajika offense.

6. On Broadcasting the Faults of the Assembly

A disciple of the Buddha must not himself broadcast the misdeeds or infractions of Bodhisattva-clerics or Bodhisattva-laypersons, or of [ordinary] monks and nuns -- nor encourage others to do so. He must not create the causes, conditions, methods, or karma of discussing the offenses of the assembly.

As a Buddha's disciple, whenever he hears evil persons, externalists or followers of the Two Vehicles speak of practices contrary to the Dharma or contrary to the precepts within the Buddhist community, he should instruct them with a compassionate mind and lead them to develop wholesome faith in the Mahayana.

If instead, he discusses the faults and misdeeds that occur within the assembly, he commits a Parajika offense.

7. On Praising Oneself and Disparaging Others

A disciple of the Buddha shall not praise himself and speak ill of others, or encourage others to do so. He must not create the causes, conditions, methods, or karma of praising himself and disparaging others.

As a disciple of the Buddha, he should be willing to stand in for all sentient beings and endure humiliation and slander -- accepting blame and letting sentient beings have all the glory. If instead, he displays his own virtues and conceals the good points of others, thus causing them to suffer slander, he commits a Parajika offense.

8. On Stinginess and Abuse

A disciple of the Buddha must not be stingy or encourage others to be stingy. He should not create the causes, conditions, methods, or karma of stinginess. As a Bodhisattva, whenever a destitute person comes for help, he should give that person what he needs. If instead, out of anger and resentment, he denies all assistance -- refusing to help with even a penny, a needle, a blade of grass, even a single sentence or verse or a phrase of Dharma, but instead scolds and abuses that person -- he commits a Parajika offense.

9. On Anger and Resentment

A disciple of the Buddha shall not harbor anger or encourage others to be angry. He should not create the causes, conditions, methods, or karma of anger.

As a disciple of the Buddha, he ought to be compassionate and filial, helping all sentient beings develop the good roots of non-contention. If instead, he insults and abuses sentient beings, or even transformation beings [such as deities and spirits], with harsh words, hitting them with his fists or feet, or attacking them with a knife or club -- or harbors grudges even when the victim confesses his mistakes and humbly seeks forgiveness in a soft, conciliatory voice -- the disciple commits a Parajika offense.

10. On Slandering the Triple Jewel

A Buddha's disciple shall not himself speak ill of the Triple Jewel or encourage others to do so. He must not create the causes, conditions, methods or karma of slander. If a disciple hears but a single word of slander against the Buddha from externalists or evil beings, he experiences a pain similar to that of three hundred spears piercing his heart. How then could he possibly slander the Triple Jewel himself?

Hence, if a disciple lacks faith and filial piety towards the Triple Jewel, and even assists evil persons or those of aberrant views to slander the Triple Jewel, he commits a Parajika offense.

Majjhima Sila:

11. And then there are certain respected samanas and brahmanas (recluses in general) who, living on the food offered out of faith (in kamma and its results), are given to destroying such things as seeds and vegetation. And what are such things? They are of five kinds, namely, root-germs, stem-germs, node germs, plumule-germs and seed-germs. Samana Gotama abstains from destroying such seeds and vegetation. Bhikkhus! A worldling might praise the Tathagata in this manner.

12. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in Kamma and its results), are given to storing up and using things offered, such as cooked rice, beverages, clothing, sandals, beds, unguents and eatables. Samana Gotama abstains from storing up and using such things. Bhikkhus! A worldling might praise the Tathagata in this manner.

13. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to watching (entertainments) that is a stumbling block to the attainment of morality. And what are such entertainments? They are: dancing, singing., music, shows, recitations, hand-clapping, brass-instrument-playing, drum-playing, art exhibitions, playing with an Iron ball, bamboo raising games, rituals of washing the bones of the dead, elephant-fights, horse-fights, buffalo-fights, bull-fights, goat-fights, sheep-fights, cock fights, quail-fights, fighting with quarter-staffs, boxing, wrestling, military tattoos, military reviews, route marches and troop-movements. Samana Gotama abstains from watching (entertainments) which is a stumbling block to the attainment of morality. Bhikkhus! A worldling might praise the Tathagata in this manner.

14. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in Kamma and its results), are given to gambling (and taking part in sports and games) that weakens one's vigilance (in the practice of morality). And what are such sports and games? They are: playing chess on eight-squared or ten-squared boards; playing imaginary chess using the sky as a chess-board; playing chess on moon-shaped chess boards; flipping cowries with thumb and finger; throwing dice; playing tipcat; playing with brush and paints; playing marbles; playing at whistling with bided leaves; playing with miniature ploughs; acrobatics; turning palm-leaf wheels; measuring with toy-baskets made of leaves, playing with miniature chariots; playing with small bows and arrows; alphabetical riddles; mind-reading and simulating physical defects. Samana Gotama abstains from gambling (and taking part in such sports and games) that weakens one's vigilance (in the practice of morality). A worldling, bhikkhus, might praise the Tathagata in this manner.

15. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to using high and luxurious beds and their furnishings. And what are they? They are: high couches; divans raised on sculptured legs; long-fleeced carpets; woolen coverlets with quaint (geometrical) designs; white woolen coverlets; woolen coverlets with floral designs; mattresses stuffed with cotton; woolen coverlets with pictorial designs; woolen coverlets with fringes on one or both sides; gold-brocaded coverlets; silk coverlets; large carpets (wide enough for sixteen dancing girls to dance on); saddle cloth and trappings for elephants and horses; upholstery for carriages, rugs made of black panther's hide, rugs made of antelope's hide, red canopies and couches with red bolsters at each end. Samana Gotama abstains from using such high and luxurious beds and their furnishings. A worldling, bhikkhus, might praise the Tathagata in this manner.

16. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to beautifying or adorning themselves. And what are such embellishments and adornments? They are: using perfumed cosmetics, getting massaged, taking perfumed baths, developing one's physique, using mirrors, painting eye-lashes dark, decorating (oneself) with flowers, applying powder and lotion to the body, beautifying the face with powder and lotion, wearing bangles, tying the hair into a top-knot, carrying walking sticks or ornamented hollow cylinders (containing medicinal herbs) or swords, using multi-coloured umbrellas or footwear (with gorgeous designs), wearing a turban or hair-pin set with rubies, carrying a Yak-tail fan and wearing long white robes with fringes. Samana Gotama abstains from such embellishment and adornment. A worldling, bhikkhus, might praise the Tathagata in this manner.

17. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to engaging themselves in unprofitable talk (that is contrary to correct practice conducive to the attainment of deva realms and Nibbana), such as talk about kings, thieves, ministers, armed forces, calamities, battles, food, drinks, clothing, beds, flowers, unguents, relatives, vehicles, villages, market-towns, cities, provinces, womenfolk, heroes, streets, water-fronts, the dead and the departed, trivialities, the universe, the oceans, prosperity, adversity, and so on*. Samana Gotama abstains from engaging himself in such unprofitable talk. A worldling, bhikkhus, might praise the Tathagata in this manner.

18. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to mutually disparaging disputes. And what are they? (They are as follows:) "You do not know this Doctrine and Discipline. I know this Doctrine and Discipline. How can you ever know this Doctrine and Discipline? Your practice is wrong. My practice is right. My speech is coherent and sensible. Your speech is not coherent and sensible. What you should say first, you say last; and what you should say last, you say first. What you have long practised to say has been upset now. I have exposed the faults in your doctrine. You stand rebuked. Try to escape from this censure or explain it if you can," Samana Gotama abstains from such mutually disparaging disputes. A worldling, bhikkhus, might praise the Tathagata in this manner.

19. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to serving as messengers or couriers. And what are such services ? They are: going from this place to that place, or coming from that place to this place and taking things from this place to that place, or bringing things from that place to this place, on behalf of kings, ministers, brahmins, householders and youths. Samana Gotama abstains from serving as messenger or courier. A worldling, bhikkhus, might praise the Tathagata in this manner.

20. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), practise deceitful pretensions (to attainments), flattery (for gain), subtle insinuation by signs and indications (for gain), Using pressure (to get offerings) and the seeking of more gain by cunning offer of gifts. Samana Gotama abstains from such pretension and flattery. A worldling, bhikkhus, might praise the Tathagata in this manner.

Maha Sila

21. 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).

Eternalistic belief

Eternalism 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:

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) 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 af 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.

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 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.

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