The Theories
The Round of the Future
Theories About Attaining Nibbana in This World
"There are recluses and Brahmans, monks, who, upon five grounds, assert that living beings can find happiness and total salvation in this world. What are the means and references that these honorable recluses and Brahmans use?
Monks, there are recluses and Brahmans who hold this position: 'If living beings were to indulge in the full spectrum of pleasure that the sense-organs offer, then those living beings, in this world, will have attained the highest level of Nibbāna.' In this way, some recluses and Brahmans assert that living beings can find happiness and total salvation in this world.
Another responds to them: 'I do not deny what you say; however, it is not by that alone that a living being can attain, in this world, the highest level of Nibbāna. Why do I say that? Pleasure arising from the sense-organs is impermanent and subject to fluctuation, pain, sorrow and loathing. However, when living beings put away the pleasures of the sense-organs, and enter the first Jhāna—that state of rapture and joy, born of seclusion and accompanied by reflection and thought—they attain, in this world, the highest level of Nibbāna.' In this way, some recluses and Brahmans assert that living beings can find happiness and total salvation in this world.
Another responds to them: 'I do not deny what you say; however, it is not by that alone that a living being can attain, in this world, the highest level of Nibbāna. Why do I say that? The first Jhāna is a state involving reflection and thought; therefore, we consider it a material state. However, when living beings put away reflection and thought, they enter the second Jhāna—that state of rapture and joy, born of concentration and calm. It is in this state they attain, in this world, the highest level of Nibbāna.' In this way, some recluses and Brahmans assert that living beings can find happiness and total salvation in this world.
Another responds to them: 'I do not deny what you say; however, it is not by that alone that a living being can attain, in this world, the highest level of Nibbāna. Why do I say that? The second Jhāna is a state involving concentration and calm; therefore, we consider it a material state. However, when living beings put away concentration and calm, they enter the third Jhāna—that state of rapture and joy, born of equanimity and mindful awareness, of which the Arahats say: "That being, existing in equanimity and mindful awareness, is at ease." It is in this state they attain, in this world, the highest level of Nibbāna.' In this way, some recluses and Brahmans assert that living beings can find happiness and total salvation in this world.
Another responds to them: 'I do not deny what you say; however, it is not by that alone that a living being can attain, in this world, the highest level of Nibbāna. Why do I say that? The third Jhāna is a state which still involves rapture and joy; therefore, we consider it a material state. However, when living beings put away rapture and joy, they enter the fourth Jhāna—that state of purified equanimity and mindful awareness. It is in this state they attain, in this world, the highest level of Nibbāna.' In this way, some recluses and Brahmans assert that living beings can find happiness and total salvation in this world.
These, monks, are those recluses and Brahmans who, upon five grounds, assert that living beings can find happiness and total salvation in this world. Recluses and Brahmans who assert that living beings can find happiness and total salvation in this world do so only within the boundaries of these five cases.
Monks, the Tathāgata understands how these misguided theories were formulated. These are the Dhammas that an outsider, when speaking well of the Tathāgata, might speak.
These, monks, are those recluses and Brahmans who, upon forty-four grounds, speculate about the future. Recluses and Brahmans who speculate about the future do so only within the boundaries of these forty-four cases.
Monks, the Tathāgata understands how these misguided theories were formulated. These are the Dhammas that an outsider, when speaking well of the Tathāgata, might speak.
These, monks, are those recluses and Brahmans who, upon sixty-two grounds, speculate about the past and future. Recluses and Brahmans who speculate about the past and future do so only within the boundaries of these sixty-two cases.
Monks, the Tathāgata understands how these misguided theories were formulated. Further, he knows the effects that these theories will have on the future births of these recluses and Brahmans. Having escaped misguided views, the Tathāgata finds peace. Understanding impermanence, satisfaction and non-satisfaction, the Tathāgata is set free. Indeed, the Tathāgata does not harbor clinging thoughts.
These are the Dhammas that are intense, difficult to realize, difficult to understand, calming, beyond logic, subtle, and comprehensible only to the wise. These are the Dhammas that an outsider, when speaking well of the Tathāgata, might speak."