MN 102 The Five and Three – Pañcattayasutta

Medium Discourses Collection 102 – Majjhima Nikāya 102

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, there are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future.

“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.

2.2

Some propose this: ‘The self is percipient and is well after death.’

‘Saññī attā hoti arogo paraṁ maraṇā’ti—

2.3

ittheke abhivadanti;

2.4

Some propose this: ‘The self is non-percipient and is well after death.’

‘asaññī attā hoti arogo paraṁ maraṇā’ti—

2.5

ittheke abhivadanti;

2.6

Some propose this: ‘The self is neither percipient nor non-percipient and is well after death.’

‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—

2.7

ittheke abhivadanti;

2.8

But some assert the annihilation, eradication, and obliteration of an existing being, while others propose extinguishment in the present life.

sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.

2.9

Thus they assert an existent self that is well after death; or they assert the annihilation of an existing being; or they propose extinguishment in the present life.

Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.

2.10

In this way five become three, and three become five.

Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—

2.11

This is the passage for recitation of the five and three.

ayamuddeso pañcattayassa.

3.1

Now, the ascetics and brahmins who assert a self that is percipient and well after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. Or some among those who go beyond this propose universal consciousness, limitless and imperturbable.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, etaṁ vā panekesaṁ upātivattataṁ viññāṇakasiṇameke abhivadanti appamāṇaṁ āneñjaṁ.

4.1

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

4.2

There are ascetics and brahmins who assert a self that is percipient and well after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception.

Ye kho te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, ekattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nānattasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, parittasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, appamāṇasaññiṁ vā te bhonto samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, yā vā panetāsaṁ saññānaṁ parisuddhā paramā aggā anuttariyā akkhāyati—

4.3

yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.

4.4

Or some, aware that ‘there is nothing at all’, propose the dimension of nothingness, limitless and imperturbable. They declare that this is the purest, highest, best, and supreme of all those perceptions, whether of form or of formlessness or of unity or of diversity.

‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ.

4.5

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

4.6

Understanding thus and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

5.1

Now, the ascetics and brahmins who assert a self that is non-percipient and well after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

6.1

So they reject those who assert a self that is percipient and well after death.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

6.2

Why is that?

Taṁ kissa hetu?

6.3

Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime.

Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.

7.1

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti

7.2

There are ascetics and brahmins who assert a self that is non-percipient and well after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.

ye kho te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

7.3

But if any ascetic or brahmin should say this:

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:

7.4

‘Apart from form, feeling, perception, and actions done with defilement, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’

‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti—

7.5

That is not possible.

netaṁ ṭhānaṁ vijjati.

7.6

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

7.7

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

8.1

Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and well after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

9.1

So they reject those who assert a self that is percipient and well after death, as well as those who assert a self that is non-percipient and sound after death.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

9.2

Why is that?

Taṁ kissa hetu?

9.3

Because they believe that perception is a disease, a boil, a dart, and that the state of neither perception nor non-perception is peaceful and sublime.

Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:

9.4

‘nevasaññānāsaññan’ti.

10.1

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

10.2

There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and well after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.

Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, arūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā, nevarūpiṁ nārūpiṁ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā.

10.3

Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.

10.4

For that dimension is said to be not attainable by means of conditioned phenomena,

Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;

10.5

but only with a residue of conditioned phenomena.

saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.

10.6

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

10.7

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

11.1

Now, the ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being reject those who assert a self that is well after death, whether percipient or non-percipient or neither percipient non-percipient.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.

11.2

Why is that?

Taṁ kissa hetu?

11.3

Because all of those ascetics and brahmins only assert their attachment to heading upstream:

Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:

11.4

‘After death we shall be like this! After death we shall be like that!’

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.

12.1

Suppose a trader was going to market, thinking:

Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:

12.2

‘With this, that shall be mine! This way, I shall get that!’

‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;

12.3

In the same way, those ascetics and brahmins seem to be like traders when they say:

evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:

12.4

‘After death we shall be like this! After death we shall be like that!’

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.

12.5

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

12.6

The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with identity, they just keep running and circling around identity.

Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.

12.7

Suppose a dog on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar.

Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;

12.8

In the same way, those ascetics and brahmins, from fear and disgust with identity, just keep running and circling around identity.

evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.

12.9

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

12.10

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

13.1

Whatever ascetics and brahmins theorize about the future, and propose various hypotheses concerning the future, all of them propose one or other of these five theses.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.

14.1

There are some ascetics and brahmins who theorize about the past, and propose various hypotheses concerning the past. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.

14.2

‘The self and the cosmos are eternal.’

‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.3

‘The self and the cosmos are not eternal.’

ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.4

‘The self and the cosmos are both eternal and not eternal.’

ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.5

‘The self and the cosmos are neither eternal nor not eternal.’

ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.6

‘The self and the cosmos are finite.’

ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.7

‘The self and the cosmos are infinite.’

ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.8

‘The self and the cosmos are both finite and infinite.’

ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.9

‘The self and the cosmos are neither finite nor infinite.’

ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.10

‘The self and the cosmos are unified in perception.’

ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.11

‘The self and the cosmos are diverse in perception.’

ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.12

‘The self and the cosmos have limited perception.’

ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.13

‘The self and the cosmos have limitless perception.’

ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.14

‘The self and the cosmos experience nothing but happiness.’

ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.15

‘The self and the cosmos experience nothing but suffering.’

ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.16

‘The self and the cosmos experience both happiness and suffering.’

ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.17

‘The self and the cosmos experience neither happiness nor suffering.’

ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—

14.18

ittheke abhivadanti.

15.1

Now, consider the ascetics and brahmins whose view is as follows.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

15.2

‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration.

‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.

15.3

And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.

15.4

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

15.5

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

16.1

Now, consider the ascetics and brahmins whose view is as follows.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

16.2

The self and the cosmos are not eternal,

‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…

16.3

or both eternal and not eternal,

sassato ca asassato ca attā ca loko ca …

16.4

or neither eternal nor not-eternal,

nevasassato nāsassato attā ca loko ca …

16.5

or finite,

antavā attā ca loko ca …

16.6

or infinite,

anantavā attā ca loko ca …

16.7

or both finite and infinite,

antavā ca anantavā ca attā ca loko ca …

16.8

or neither finite nor infinite,

nevantavā nānantavā attā ca loko ca …

16.9

or of unified perception,

ekattasaññī attā ca loko ca …

16.10

or of diverse perception,

nānattasaññī attā ca loko ca …

16.11

or of limited perception,

parittasaññī attā ca loko ca …

16.12

or of limitless perception,

appamāṇasaññī attā ca loko ca …

16.13

or experience nothing but happiness,

ekantasukhī attā ca loko ca …

16.14

or experience nothing but suffering,

ekantadukkhī attā ca loko ca …

16.15

or experience both happiness and suffering,

sukhadukkhī attā ca loko ca …

16.16

or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration.

adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.

16.17

And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.

16.18

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

16.19

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

17.1

Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, enter and remain in the rapture of seclusion:

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:

17.2

‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.

17.3

But that rapture of seclusion of theirs ceases.

Tassa sā pavivekā pīti nirujjhati.

17.4

When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

18.1

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

18.2

In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

18.3

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

18.4

This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, enters and remains in the rapture of seclusion:

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:

18.5

‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.

18.6

But that rapture of seclusion of theirs ceases.

Tassa sā pavivekā pīti nirujjhati.

18.7

When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.

18.8

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

18.9

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

19.1

Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in spiritual bliss.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:

19.2

‘This is peaceful, this is sublime, that is, entering and remaining in spiritual bliss.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.

19.3

But that spiritual bliss of theirs ceases.

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.

19.4

When spiritual bliss ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual bliss arises.

Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

20.1

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

20.2

evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

20.3

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

20.4

This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in spiritual bliss.

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:

20.5

‘This is peaceful, this is sublime, that is, entering and remaining in spiritual bliss.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.

20.6

But that spiritual bliss of theirs ceases.

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.

20.7

When spiritual bliss ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual bliss arises.

Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.

20.8

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

20.9

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

21.1

Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual bliss, enter and remain in neutral feeling.

21.2

‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.

21.3

Then that neutral feeling ceases.

Tassa sā adukkhamasukhā vedanā nirujjhati.

21.4

When neutral feeling ceases, spiritual bliss arises; and when spiritual bliss ceases, neutral feelings arises.

Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

22.1

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;

22.2

evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

22.3

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

22.4

This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual bliss, enters and remains in neutral feeling.

22.5

‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.

22.6

Then that neutral feeling ceases.

Tassa sā adukkhamasukhā vedanā nirujjhati.

22.7

When neutral feeling ceases, spiritual bliss arises; and when spiritual bliss ceases, neutral feelings arises.

Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.

22.8

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

22.9

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

23.1

Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, go beyond the rapture of seclusion, spiritual bliss, and neutral feeling.

23.2

They regard themselves like this: ‘I am at peace; I am extinguished; I am free of grasping.’

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.

24.1

The Realized One understands this as follows.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.

24.2

This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, goes beyond the rapture of seclusion, spiritual bliss, and neutral feeling.

24.3

They regard themselves like this: ‘I am at peace; I am extinguished; I am free of grasping.’

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;

24.4

Clearly this venerable speaks of a practice that’s conducive to extinguishment.

addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.

24.5

Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or spiritual bliss, or neutral feeling.

Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati.

24.6

And when they regard themselves like this:

Yañca kho ayamāyasmā:

24.7

‘I am at peace; I am extinguished; I am free of grasping,’ that’s also said to be grasping on their part.

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.

24.8

‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—

24.9

Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

25.1

But the Realized One has awakened to the supreme state of sublime peace, that is,

Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—

25.2

liberation by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape.”

channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.

25.3

That is what the Buddha said.

Idamavoca bhagavā.

25.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

25.5

Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.