[90] Bhikkhus, among them, those ascetics and brahmins who are eternalists, who declare the self and the world to be eternal on four grounds; those ascetics and brahmins who are partial-eternalists and partial-non-eternalists; those ascetics and brahmins who are theorists about the finite and the infinite; those ascetics and brahmins who are endless equivocators; those ascetics and brahmins who are theorists of fortuitous origination; those ascetics and brahmins who are theorists about the past (pubbantakappikā); those ascetics and brahmins who assert a percipient self after death; those ascetics and brahmins who assert a non-percipient self after death; those ascetics and brahmins who assert a self neither percipient nor non-percipient after death; those ascetics and brahmins who are annihilationists; those ascetics and brahmins who assert Nibbāna here and now; those ascetics and brahmins who are theorists about the future; and those ascetics and brahmins who are theorists about the past, theorists about the future, and theorists about both the past and the future, holding views concerning the past and the future, who assert various doctrinal propositions concerning the past and the future on sixty-two grounds — all of them experience [those feelings] through repeated contact with the six bases of contact. For them, with feeling (vedanā) as condition there arises craving (taṇhā); with craving as condition, clinging (upādāna); with clinging as condition, existence (bhava); with existence as condition, birth; with birth as condition there come to be aging and death, sorrow, lamentation, pain, grief, and despair.
Bhikkhus, when a bhikkhu understands as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases of contact, he understands what surpasses all of these. Bhikkhus, whatever ascetics or brahmins there may be who are theorists about the past, or theorists about the future, or theorists about both the past and the future, holding views concerning the past and the future, who assert various doctrinal propositions concerning the past and the future — all of them are caught within the net of these very sixty-two grounds; trapped right here, whenever they emerge, they emerge [caught within it]; contained right here, caught within the net, whenever they emerge, they emerge [within it].
Bhikkhus, just as a skilled fisherman or a fisherman's apprentice might spread a fine-meshed net over a small pond of water, and it would occur to him: 'Whatever sizeable creatures there are in this pond, all of them are caught within the net; trapped right here, whenever they surface, they surface [within it]; contained right here, caught within the net, whenever they surface, they surface [within it]' — even so, bhikkhus, whatever ascetics or brahmins there may be who are theorists about the past, or theorists about the future, or theorists about both the past and the future, holding views concerning the past and the future, who assert various doctrinal propositions concerning the past and the future — all of them are caught within the net of these very sixty-two grounds; trapped right here, whenever they emerge, they emerge [caught within it]; contained right here, caught within the net, whenever they emerge, they emerge [within it].
Bhikkhus, the body of the Tathāgata stands with the conduit to existence (bhavanetti) cut off. So long as his body stands, gods and humans will see him; but with the breakup of the body, when life is exhausted, gods and humans will see him no more. Bhikkhus, just as when a bunch of mangoes is cut at the stalk, whatever mangoes are attached to the stalk all follow along with it — even so, bhikkhus, the body of the Tathāgata stands with the conduit to existence cut off. So long as his body stands, gods and humans will see him; but with the breakup of the body, when life is exhausted, gods and humans will see him no more.
When this was said, the venerable Ānanda said to the Blessed One: "It is marvellous, venerable sir; it is astonishing, venerable sir. What is the name, venerable sir, of this exposition of the Dhamma?" "Therefore, Ānanda, you may remember this exposition of the Dhamma as the Net of Meaning (Atthajāla); you may remember it as the Net of the Dhamma (Dhammajāla); you may remember it as the Divine Net (Brahmajāla); you may remember it as the Net of Views (Diṭṭhijāla); and you may remember it as the Unsurpassed Victory in Battle (Anuttara Saṅgāmavijaya)."
Thus spoke the Blessed One. Elated, those bhikkhus delighted in the Blessed One's words. And while this exposition was being spoken, the ten-thousandfold world system quaked.
The Brahmajāla Sutta, the first, is concluded.
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The Sāmaññaphala Sutta, the second.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.