SUTTA 76

[^748]: Tiracchānakathā. Many translators render this expression as "animal talk." However, tiracchāna means literally "going horizontally," and though this term is used as a designation for animals, MA explains that in the present context it means talk that goes "horizontally" or "perpendicularly" to the path leading to heaven and liberation.

[^749]: The "four ways that negate the living of the holy life" (abrahmacariyavāsā, lit. "ways that are not living the holy life") are teachings that in principle nullify the prospect of attaining the ultimate fruits of spiritual discipline. As the sutta will show, their proponents - inconsistently with their own principles - did observe celibacy and practise austerities. The "four kinds of holy life without consolation" (anassāsikāni brahmacariyāni) do not undermine the principles of the holy life, but they also fail to offer the prospect of attaining the ultimate fruits of spiritual discipline.

[^750]: The following passage makes explicit the materialist premises of the nihilistic view already set forth at MN 60.7. The Sāmañāaphala Sutta ascribes this view to Ajita Kesakambalin (DN 2.23/i.55).

[^751]: The point seems to be that even if one does not live the holy life, one ultimately reaps the same rewards as one who does, as the rest of the passage will make clear.

[^752]: In the Sāmañāaphala Sutta the view that follows, as far as "the space between the seven bodies," is ascribed to Pakudha Kaccāyana (DN 2.26/i.56). However, in that sutta the following passage on the elaborate system of classifications, down to "fools and the wise both will make an end of suffering," is connected with the view of non-causality and follows immediately upon the statement of the doctrine of non-causality set forth in this sutta at §13. The entire view is there assigned to Makkhali Gosāla. Since there are evident connections between the non-causality doctrine and items in the system of classifications (e.g., the reference to the "six classes"), and since both are known to have been typical of the Ājīvaka movement headed by Makkhali Gosāla, it seems that the inclusion of this system of classifications here under the doctrine of the seven bodies came about through an error of oral transmission. The correct version would thus be the one preserved by the Dīgha Nikāya. For the commentary on the system of classification, see Bodhi, The Discourse on the Fruits of Recluseship, pp. 72-77.

[^753]: This statement reaffirms the fatalistic view of liberation enunciated in §13.

[^754]: This is the claim made by the Jain teacher the Niganṭha Nātaputta at MN 14.17, and both the latter and Pūraṇa Kassapa at AN 9:38/iv.428-29. The fact that he makes bad judgements and must ask questions belies his claim to omniscience.

[^755]: MA: This position is called eel-wriggling (amarāvikkhepa) because the doctrine roams about here and there, like an eel diving in and out of the water, and thus it is impossible to catch hold of it. In the Sāmaññaphala Sutta this position is ascribed to Sañjaya Belaṭthiputta (DN 2.32/1.58-59). It is quite possible that the "eel-wrigglers" were a class of radical sceptics who questioned the entire prospect of apodictic knowledge about ultimate issues.

[^756]: MA: He is incapable of storing up food provisions and other pleasurable goods and subsequently enjoying them.

[^757]: At DN 29.26/iii. 133 four other things that the arahant cannot do are mentioned: he cannot take a wrong course of action because of desire, hatred, fear, or delusion.

[^758]: The translation of this passage follows the BBS ed.

[^759]: Niyyātāro: $\bar{N}$ m had rendered this as "guides," Horner as "great leaders." Evidently both followed PED, which takes niyyātar to be an agent noun related to niyyāma(ka), pilot or helmsman. But niyyātar must be an agent noun of the verb niyyati, "to go out (to final emancipation)," and thus it has been rendered here as "emancipated one."

[^760]: On these three mentors of the Ājīvakas, see MN 36.5 and n.383. MA explains the phrase puttamataya putta, "mother's dead sons," thus: The idea occurred to him, "The Ājīvakas are dead; their mother had dead sons."