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who are upholders of a neither-conscious-nor-unconscious self after death, neither-conscious-nor-unconscious-self theorists, who declare a neither-conscious-nor-unconscious self after death in eight ways, even that, for those venerable recluses and brahmins, who do not know, who do not see, is a feeling born of craving, just a writhing and struggling. 114. “Therein, monks, those recluses and brahmins who are annihilationists, who declare the cutting off, destruction, and annihilation of an existing being in seven ways, even that, for those venerable recluses and brahmins, who do not know, who do not see, is a feeling born of craving, just a writhing and struggling. 115. “Therein, monks, those recluses and brahmins who are proponents of Nibbāna in this very life, who declare the supreme Nibbāna in this very life for an existing being in five ways, even that, for those venerable recluses and brahmins, who do not know, who do not see, is a feeling born of craving, just a writhing and struggling. 116. “Therein, monks, those recluses and brahmins who speculate about the future, who are future-speculators, concerning the future, declare various kinds of speculative views forty-four with eighteen grounds, that too, for those venerable recluses and brahmins, is a feeling of not knowing, not seeing, a mere trembling and agitation of those caught by craving. 117. There, bhikkhus, those recluses and brahmins who speculate about the past, and who speculate about the future, and who speculate about both past and future, holding views about both past and future, concerning both past and future, declare various kinds of speculative doctrines with sixty-two grounds, that too, for those venerable recluses and brahmins, is a feeling of not knowing, not seeing, a mere trembling and agitation of those caught by craving. Section on Contact as Condition 118. There, bhikkhus, those recluses and brahmins who are eternalists, who declare the self and the world to be eternal with four grounds, that too is conditioned by contact. 119. There, bhikkhus, those recluses and brahmins who are partial-eternalists and partial-non-eternalists, who declare some things eternal and some things non-eternal concerning the self and the world with four grounds, that too is conditioned by contact. 120. There, bhikkhus, those recluses and brahmins who are finitists and infinitists, who declare the world to be finite or infinite with four grounds, that too is conditioned by contact. 121. There, bhikkhus, those recluses and brahmins who are eel-wrigglers, when questioned on this or that point, resort to verbal equivocation, eel-wriggling, with four grounds, that too is conditioned by contact. 122. There, bhikkhus, those recluses and brahmins who are fortuitous-originists, who declare the self and the world to have arisen fortuitously with two grounds, that too is conditioned by contact. 123. There, bhikkhus, those recluses and brahmins who speculate about the past, holding views about the past, concerning the past, declare various kinds of speculative doctrines with eighteen grounds, that too is conditioned by contact. 124. There, bhikkhus, those recluses and brahmins who are perceivers of a conscious self after death, who declare the self to be conscious after death with sixteen grounds, that too is conditioned by contact. There, monks, those recluses and brahmins who are upholders of the doctrine of unconscious existence after death, who declare an unconscious self after death in eight ways— that too is conditioned by contact. There, monks, those recluses and brahmins who are upholders of the doctrine of neither-percipient-nor-non-percipient existence after death, who declare a neither-percipient-nor-non-percipient self after death in eight ways— that too is conditioned by contact. There, monks, those recluses and brahmins who are annihilationists, who declare the annihilation, destruction, and disappearance of an existing being in seven ways— that too is conditioned by contact. There, monks, those recluses and brahmins who are proclaimers of Nibbāna in this very life, who declare the highest Nibbāna in this very life for an existing being in five ways— that too is conditioned by contact. There, monks, those recluses and brahmins who speculate about the future, who hold views about the future, who declare various kinds of speculative theories concerning the future in forty-four ways— that too is conditioned by contact. There, monks, those recluses and brahmins who speculate about the past, and who speculate about the future, who speculate about both the past and the future, who hold views about both the past and the future, who declare various kinds of speculative theories concerning both the past and the future in sixty-two ways— that too is conditioned by contact. The Section on 'This is Not Possible' There, monks, those recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways— that they would experience this apart from contact, this is not possible. There, monks, those recluses and brahmins who are partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways— that they would experience this apart from contact, this is not possible. There, monks, those recluses and brahmins who are upholders of the doctrine of finitude and infinitude, who declare the world to be finite and infinite... They declare in four ways. It is not possible that they would experience anything without contact. 134. There, bhikkhus, those recluses and brahmins who are eel-wrigglers, when questioned on this or that point, resort to verbal equivocation, to eel-wriggling, in four ways. It is not possible that they would experience anything without contact. 135. There, bhikkhus, those recluses and brahmins who are fortuitous-originists, who declare the self and the world to be fortuitously arisen, in two ways. It is not possible that they would experience anything without contact. 136. There, bhikkhus, those recluses and brahmins who are speculators about the past, who hold views about the past, who declare various kinds of speculative doctrines concerning the past, in eighteen ways. It is not possible that they would experience anything without contact. 137. There, bhikkhus, those recluses and brahmins who are post-mortem conscious-theorists, who declare a conscious self after death, in sixteen ways. It is not possible that they would experience anything without contact. 138. There, bhikkhus, those recluses and brahmins who are post-mortem unconscious-theorists, who declare an unconscious self after death, in eight ways. It is not possible that they would experience anything without contact. 139. There, bhikkhus, those recluses and brahmins who are post-mortem neither-conscious-nor-unconscious-theorists, who declare a neither-conscious-nor-unconscious self after death, in eight ways. It is not possible that they would experience anything without contact. 140. There, bhikkhus, those recluses and brahmins who are annihilationists, who declare the cutting off, the destruction, the annihilation of an existing being, in seven ways. It is not possible that they would experience anything without contact. 141. There, bhikkhus, those recluses and brahmins who proclaim the highest present-life Nibbāna for a conscious being based on five points, that they would experience it apart from contact— this is not possible. 142. "There, monks, those ascetics and brahmins who are future-speculators, who hold future-views, who declare various speculative positions concerning the future based on forty-four points, that they would experience it apart from contact— this is not possible. 143. "There, monks, those ascetics and brahmins who are past-speculators and future-speculators, who are past-and-future-speculators, who hold past-and-future-views, who declare various speculative positions concerning the past and future based on sixty-two points, that they would experience it apart from contact— this is not possible. Discourse on the Cycle of Views and Assumptions 144. "There, monks, those ascetics and brahmins who are eternalists, who proclaim the self and the world to be eternal based on four points, and those ascetics and brahmins who are partial-eternalists and partial-non-eternalists... and those ascetics and brahmins who are finitists and infinitists... and those ascetics and brahmins who are eel-wrigglers... and those ascetics and brahmins who are fortuitous-originists... and those ascetics and brahmins who are past-speculators... and those ascetics and brahmins who are post-mortem conscious-theorists... and those ascetics and brahmins who are post-mortem unconscious-theorists... and those ascetics and brahmins who are post-mortem neither-conscious-nor-unconscious-theorists... and those ascetics and brahmins who are annihilationists... and those ascetics and brahmins who are present-life Nibbāna-theorists... and those ascetics and brahmins who are future-speculators... and those ascetics and brahmins who are past-speculators and future-speculators, who are past-and-future-speculators, who hold past-and-future-views, who declare various speculative positions concerning the past and future based on sixty-two points— all of them, having made contact again and again with the six sense-bases, experience it... From feeling, craving arises, from craving, clinging, from clinging, becoming, from becoming, birth, from birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Disentanglement Section 145. "When, bhikkhus, a bhikkhu truly understands the origin, the passing away, the gratification, the danger, and the escape of the six bases for contact, he understands more than all these. 146. "Whatever recluses or brahmins, bhikkhus, who speculate about the past, or speculate about the future,