Apannaka Sutta (Majjhima Nikaya No. 60)

1. Nihilism and Affirmationism
1. Examination of Nihilism (natthikavada) = philosophical materialism;
   doctrine that life ends in death, deeds do not bring results in future lives
   (for full statement of view, see MN 76, p. 619; in DN 2 view is ascribed to Ajita Kesakambali)
1. Effect on conduct: avoidance of wholesome action; leads to unwholesome deeds of body, speech, and thought.
   Reason: not seeing the danger in unwholesome states & benefits in renouncing them.
2. Negative consequences (following from judgment that the view is

   wrong): wrong view, wrong intention, wrong speech, contradicting arahants, leading others astray, self-praise, disparagement of others

3. Reflections of a wise person
1. If there is no other world, this person escapes a bad rebirth but is criticized by the wise.
2. If there is another world, he loses on both counts: blamed by the wise in this life, and in the next he gets a bad rebirth.
3. “It extends only to one side”: he is safe only if there is no afterlife.
4. “Excludes the wholesome alternative”: he excludes right view, right intention, right speech, etc., and their consequences
2. Examination of Affirmationism (atthikavada)
   = kammavada, doctrine that life continues beyond death; actions bring results in future lives
1. Effect on conduct: avoidance of unwholesome action; leads to
   wholesome deeds of body, speech, and thought. Reason: seeing the danger in unwholesome states & benefits in renouncing them.
2. Positive consequences (following from judgment that the view is

   right): right view, right intention, right speech, conformity with arahants, leading others to true teaching, no self-praise or disparagement of others

3. Reflections of a wise person
1. If there is no other world, this person misses a good rebirth but is praised by the wise.
2. If there is another world, he wins on both counts: praised by the wise in this life, and in the next he gets a good rebirth.
3. “It extends to both sides”: he gets both benefits, here and now and after death.
4. “Excludes the unwholesome alternative”: he excludes wrong view, wrong intention, wrong speech, etc., and their consequences.
2. The Doctrines of Non-doing and Doing
1. Examination of doctrine of non-doing (akiriyavada) = doctrine that moral
   distinctions are not real: no evil in bad actions, no merit in good actions (for full statement of view, see MN 76, pp. 620-21; at DN 2 ascribed to Purana Kassapa)
2. Examination of doctrine of doing (kiriyavada) = doctrine that moral distinctions are real: evil in bad actions, merit in good actions (Details as in the treatment of the nihilist and affirmationist views.)
3. The Doctrines of Non-causality and Causality
1. Examination of Doctrine of Non-causality (ahetukavada) = predestination
   (niyativada), doctrine that there is no cause for the defilement and purification of beings (for full statement of view, see MN 76, p. 621; at DN 2 ascribed to Makkhali Gosala)
2. Examination of Doctrine of Causality (hetukavada) = doctrine that there is a cause for the defilement and purification of beings (Details as in the treatment of the nihilist and affirmationist views.)
4. The Existence of the Immaterial Realms
1. “There are no immaterial realms”: If true, then it is still possible to be reborn in fine-material realms, but no point striving for immaterial realms.
2. “There are immaterial realms”: If true, then there are immaterial realms and one can reborn there. “B” leads to effort to attain immaterial states and rebirth in those realms.
5. Liberation from Being (i.e., Nibbana)
1. “There is no cessation of being”: If true, then it is still possible to be reborn in immaterial realms but not to attain Nibbana.
2. “There is cessation of being”: If true, then Nibbana exists and one can attain it.

SYNOPSIS