Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 102 Middle Discourses 102

Pañcattayasutta The Five and Three

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi: There the Blessed One addressed the bhikkhus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. “Bhikkhus.”“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” those bhikkhus replied to the Blessed One.“Venerable sir,” they replied.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. “Bhikkhus, there are some ascetics and brahmins who speculate about the future, who hold views about the future, and who assert various propositions concerning the future.“Mendicants, there are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end.

‘Saññī attā hoti arogo paraṁ maraṇā’ti—‘The self is percipient and free from disease after death’—Some propose this: ‘The self is percipient and healthy after death.’

ittheke abhivadanti; thus some assert;

‘asaññī attā hoti arogo paraṁ maraṇā’ti—‘the self is non-percipient and free from disease after death’—Some propose this: ‘The self is non-percipient and healthy after death.’

ittheke abhivadanti; thus some assert;

‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—‘the self is neither-percipient-nor-non-percipient and free from disease after death’—Some propose this: ‘The self is neither percipient nor non-percipient and healthy after death.’

ittheke abhivadanti; thus some assert;

sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. or else they declare[^1] the annihilation, destruction, and non-existence of an existing being, or some assert Nibbāna here and now.[^2]But some assert the annihilation, eradication, and nonexistence of an existing being, while others propose extinguishment in this life.

Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. So (a) they declare an existing self to be free from disease after death, or (b) they declare the annihilation, destruction, and non-existence of an existing being, or (c) some assert Nibbāna here and now.Thus they assert an existent self that is healthy after death; or they assert the annihilation of an existing being; while some propose extinguishment in this life.

Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—So these five become three, and these three become five—In this way five become three, and three become five.

ayamuddeso pañcattayassa. this is the summary of the five and the three.This is the summary recital of the five and three.

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. Now, bhikkhus, of these, those ascetics and brahmins who declare a percipient self to be free from disease after death—those good ascetics and brahmins declare a percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless, or they declare it percipient of unity, or they declare it percipient of diversity, or they declare it percipient of the limited, or they declare it percipient of the measureless; or else, going beyond all this, some assert the totality of consciousness,[^3] as measureless and imperturbable.Now, the ascetics and brahmins who propose a self that is percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they propose a self 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.

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

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—Those good ascetics and brahmins who declare a percipient self to be free from disease after death—those good ascetics and brahmins declare a percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless, or they declare it percipient of unity, or they declare it percipient of diversity, or they declare it percipient of the limited, or they declare it percipient of the measureless, or else there is that perception which is declared to be the purest, the highest, the supreme, the unsurpassed of those perceptions—There are ascetics and brahmins who assert a self that is percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception.

yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ. whether perceptions of form, or perceptions of the formless, or perceptions of unity, or perceptions of diversity.

‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ. ‘There is nothing’—some assert the base of nothingness, as measureless and imperturbable.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.

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘This is conditioned and gross; but there is the cessation of formations—that exists.’[^4]‘That much is conditioned and crude. But there is the cessation of conditions—that is real.’

iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto. Knowing this thus, and seeing the escape from it, a Tathāgata has gone beyond it.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

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. Now, bhikkhus, of these, those ascetics and brahmins who declare a non-percipient self to be free from disease after death—those good ascetics and brahmins declare a non-percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless.Now, the ascetics and brahmins who assert a self that is non-percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. Now, bhikkhus, those ascetics and brahmins who declare a percipient self to be free from disease after death—these oppose them.So they reject those who assert a self that is percipient and healthy after death.

Taṁ kissa hetu? Why is that?Why is that?

Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti. ‘Perception is a disease, perception is a boil, perception is a dart; this is peaceful, this is sublime, namely, non-perception.’Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime.

Tayidaṁ, bhikkhave, tathāgato abhijānāti A Tathāgata understands this thus.The Realized One understands this as follows.

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. Those good ascetics and brahmins who declare a non-percipient self to be free from disease after death—those good ascetics and brahmins declare a non-percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless.There are ascetics and brahmins who assert a self that is non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya: For, bhikkhus, if any ascetic or brahmin were to say:But if any ascetic or brahmin should say this:

‘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—‘Apart from form, apart from feeling, apart from perception, apart from formations, I shall describe the coming or going, the passing away or reappearance, the growth, increase, or maturing of consciousness’—‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’

netaṁ ṭhānaṁ vijjati. that is not possible.That is not possible.

‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘This is conditioned and gross; but there is the cessation of formations—that exists.’‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’

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. Now, bhikkhus, of these, those ascetics and brahmins who declare a neither-percipient-nor-non-percipient self to be free from disease after death—those good ascetics and brahmins declare a neither-percipient-nor-non-percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless.Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless.

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. Now, bhikkhus, those ascetics and brahmins who declare a percipient self to be free from disease after death—these oppose them, and those ascetics and brahmins who declare a non-percipient self to be free from disease after death—these too oppose them.So they reject those who assert a self that is percipient and healthy after death, as well as those who assert a self that is non-percipient and healthy after death.

Taṁ kissa hetu? Why is that?Why is that?

Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘Perception is a disease, perception is a boil, perception is a dart; non-perception is delusion; this is peaceful, this is sublime, namely,Because they believe that perception is a disease, a boil, a dart; that non-perception is a stupor; and that the state of neither perception nor non-perception is peaceful and sublime.

‘nevasaññānāsaññan’ti. neither-perception-nor-non-perception.’

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

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. Those good ascetics and brahmins who declare a neither-percipient-nor-non-percipient self to be free from disease after death—those good ascetics and brahmins declare a neither-percipient-nor-non-percipient self free from disease after death to be possessed of form, or they declare it to be formless, or they declare it to be both possessed of form and formless, or they declare it to be neither possessed of form nor formless.There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya. For, bhikkhus, when any ascetics or brahmins declare the attainment of this base merely in terms of what has been seen, heard, sensed, and cognized, this is declared, bhikkhus, to be a disaster for the attainment of this base.Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what ought be seen, heard, thought, and known. But that is said to be a disastrous approach.

Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati; For this base, bhikkhus, is not declared to be attainable by an attainment accompanied by formations;For that dimension is said to be not attainable by means of conditioned phenomena,

saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati. this base, bhikkhus, is declared to be attainable by an attainment accompanied by the residue of formations.but only with a residue of conditioned phenomena.

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. Now, bhikkhus, those ascetics and brahmins who declare the annihilation, destruction, and non-existence of an existing being—those ascetics and brahmins who declare a percipient self to be free from disease after death—these oppose them; those ascetics and brahmins who declare a non-percipient self to be free from disease after death—these too oppose them; and those ascetics and brahmins who declare a neither-percipient-nor-non-percipient self to be free from disease after death—these too oppose them.Now, the ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being reject those who assert a self that is healthy after death, whether percipient or non-percipient or neither percipient nor non-percipient.

Taṁ kissa hetu? Why is that?Why is that?

Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti: All these good ascetics and brahmins, being intent on what lies ahead, assert only attachment thus:Because they think: ‘All of those ascetics and brahmins only propose their attachment to heading upstream:

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. ‘So we shall be after death, so we shall be after death.’“After death we shall be like this! After death we shall be like that!”

Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti: Just as a merchant going about his trade thinks:Suppose a trader was going to market, thinking:

‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti; ‘From this I shall get that, with this I shall obtain that’;“With this, that shall be mine! This way, I shall get that!”

evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: so too, these good ascetics and brahmins seem, as it were, like merchants:In the same way, those ascetics and brahmins seem to be like traders when they say:

‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. ‘So we shall be after death, so we shall be after death.’“After death we shall be like this! After death we shall be like that!”’

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Those good ascetics and brahmins who declare the annihilation, destruction, and non-existence of an existing being—out of fear of individual existence, out of disgust with individual existence, they run and circle round that very individual existence.The ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality.

Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; Just as a dog tied by a leash and bound to a strong post or pillar runs and circles round that very post or pillar,Suppose a mutt on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar.

evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. so too, these good ascetics and brahmins, out of fear of individual existence, out of disgust with individual existence, run and circle round that very individual existence.In the same way, those ascetics and brahmins, from fear and disgust with substantial reality, just keep running and circling around substantial reality.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ. Whatever ascetics or brahmins there may be, bhikkhus, who speculate about the future, who hold views about the future, and who assert various propositions concerning the future—all of them assert one or another of these five bases.Whatever ascetics and brahmins speculate and theorize about the final end, and propose various hypotheses concerning the final end, all of them propose one or other of these five topics.

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. There are, bhikkhus, some ascetics and brahmins who speculate about the past, who hold views about the past, and who assert various propositions concerning the past.There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.

‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the world are eternal, only this is true, everything else is wrong’—[^5]‘The self and the cosmos are eternal.’

ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are not eternal, only this is true, everything else is wrong’—‘The self and the cosmos are not eternal.’

ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are both eternal and not eternal, only this is true, everything else is wrong’—‘The self and the cosmos are both eternal and not eternal.’

ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are neither eternal nor not eternal, only this is true, everything else is wrong’—‘The self and the cosmos are neither eternal nor not eternal.’

ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are finite, only this is true, everything else is wrong’—‘The self and the cosmos are finite.’

ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are infinite, only this is true, everything else is wrong’—‘The self and the cosmos are infinite.’

ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are both finite and infinite, only this is true, everything else is wrong’—‘The self and the cosmos are both finite and infinite.’

ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are neither finite nor infinite, only this is true, everything else is wrong’—‘The self and the cosmos are neither finite nor infinite.’

ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are percipient of unity, only this is true, everything else is wrong’—‘The self and the cosmos are unified in perception.’

ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are percipient of diversity, only this is true, everything else is wrong’—‘The self and the cosmos are diverse in perception.’

ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are percipient of the limited, only this is true, everything else is wrong’—‘The self and the cosmos have limited perception.’

ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are percipient of the measureless, only this is true, everything else is wrong’—‘The self and the cosmos have limitless perception.’

ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are exclusively happy, only this is true, everything else is wrong’—‘The self and the cosmos experience nothing but happiness.’

ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are exclusively suffering, only this is true, everything else is wrong’—‘The self and the cosmos experience absolute suffering.’

ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are both happy and suffering, only this is true, everything else is wrong’—‘The self and the cosmos experience both happiness and suffering.’

ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—thus some assert; ‘the self and the world are neither suffering nor happy, only this is true, everything else is wrong’—‘The self and the cosmos experience neither happiness nor suffering.’

ittheke abhivadanti. thus some assert.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Now, bhikkhus, of these, those ascetics and brahmins whose doctrine and view is:Now, consider the ascetics and brahmins whose view is as follows.

‘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. ‘the self and the world are eternal, only this is true, everything else is wrong’—that they should have, apart from faith, apart from liking, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it,[^6] any personal, purified, and clear knowledge of this—that is not possible.‘The self and the cosmos are eternal. This is the only truth, anything else is futile.’ It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.

Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati. But, bhikkhus, when there is no personal, purified, and clear knowledge, then even the mere fragment of knowledge that those good ascetics and brahmins clarify in that respect is itself declared to be clinging on the part of those good ascetics and brahmins.But in the absence of personal knowledge that is pure and bright, even the portion of knowledge they illuminate is said to be grasping on their part.

‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… ‘the self and the world are not eternal, only this is true, everything else is wrong’ …The self and the cosmos are not eternal,

sassato ca asassato ca attā ca loko ca … ‘the self and the world are both eternal and not eternal’ …or both eternal and not eternal,

nevasassato nāsassato attā ca loko ca … ‘the self and the world are neither eternal nor not eternal’ …or neither eternal nor not-eternal,

antavā attā ca loko ca … ‘the self and the world are finite’ …or finite,

anantavā attā ca loko ca … ‘the self and the world are infinite’ …or infinite,

antavā ca anantavā ca attā ca loko ca … ‘the self and the world are both finite and infinite’ …or both finite and infinite,

nevantavā nānantavā attā ca loko ca … ‘the self and the world are neither finite nor infinite’ …or neither finite nor infinite,

ekattasaññī attā ca loko ca … ‘the self and the world are percipient of unity’ …or of unified perception,

nānattasaññī attā ca loko ca … ‘the self and the world are percipient of diversity’ …or of diverse perception,

parittasaññī attā ca loko ca … ‘the self and the world are percipient of the limited’ …or of limited perception,

appamāṇasaññī attā ca loko ca … ‘the self and the world are percipient of the measureless’ …or of limitless perception,

ekantasukhī attā ca loko ca … ‘the self and the world are exclusively happy’ …or experience nothing but happiness,

ekantadukkhī attā ca loko ca … ‘the self and the world are exclusively suffering’ …or experience absolute suffering,

sukhadukkhī attā ca loko ca … ‘the self and the world are both happy and suffering’ …or experience both happiness and suffering,

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. ‘the self and the world are neither suffering nor happy, only this is true, everything else is wrong’—that they should have, apart from faith, apart from liking, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after pondering it, any personal, purified, and clear knowledge of this—that is not possible.or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: Here, bhikkhus, some ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all[^7] upon the fetters of sensual desire, enters upon and abides in the joy of seclusion,[^8] (thinking:)Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enter and remain in the rapture of seclusion:

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, namely, that I enter upon and abide in the joy of seclusion.’‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’

Tassa sā pavivekā pīti nirujjhati. That joy of seclusion of his ceases.But that rapture of seclusion of theirs ceases.

Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. With the cessation of the joy of seclusion, grief arises; with the cessation of the grief, the joy of seclusion arises.When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; Just as, bhikkhus, when the shade departs, the sunlight spreads, and when the sunlight departs, the shade spreads;It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.

evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. so too, bhikkhus, with the cessation of the joy of seclusion, grief arises; with the cessation of the grief, the joy of seclusion arises.In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: This good ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, enters upon and abides in the joy of seclusion, (thinking:)This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enters and remains in the rapture of seclusion:

Tassa sā pavivekā pīti nirujjhati. That joy of seclusion of his ceases.But that rapture of seclusion of theirs ceases.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati: Here, bhikkhus, some ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, enters upon and abides in unworldly pleasure,[^9] (thinking:)Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in pleasure not of the flesh.

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, namely, that I enter upon and abide in unworldly pleasure.’‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. That unworldly pleasure of his ceases.But that pleasure not of the flesh of theirs ceases.

Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. With the cessation of the unworldly pleasure, the joy of seclusion arises; with the cessation of the joy of seclusion, unworldly pleasure arises.When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.

evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. so too, bhikkhus, with the cessation of the unworldly pleasure, the joy of seclusion arises; with the cessation of the joy of seclusion, unworldly pleasure arises.

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati: This good ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, enters upon and abides in unworldly pleasure, (thinking:)This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in pleasure not of the flesh.

Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. That unworldly pleasure of his ceases.But that pleasure not of the flesh of theirs ceases.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: Here, bhikkhus, some ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, through surmounting unworldly pleasure, enters upon and abides in neither-painful-nor-pleasant feeling,[^10] (thinking:)Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enter and remain in neutral feeling.

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. ‘This is peaceful, this is sublime, namely, that I enter upon and abide in neither-painful-nor-pleasant feeling.’‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’

Tassa sā adukkhamasukhā vedanā nirujjhati. That neither-painful-nor-pleasant feeling of his ceases.Then that neutral feeling ceases.

Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. With the cessation of the neither-painful-nor-pleasant feeling, unworldly pleasure arises; with the cessation of the unworldly pleasure, neither-painful-nor-pleasant feeling arises.When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.

evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. so too, bhikkhus, with the cessation of the neither-painful-nor-pleasant feeling, unworldly pleasure arises; with the cessation of the unworldly pleasure, neither-painful-nor-pleasant feeling arises.

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: This good ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, through surmounting unworldly pleasure, enters upon and abides in neither-painful-nor-pleasant feeling, (thinking:)This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling.

Tassa sā adukkhamasukhā vedanā nirujjhati. That neither-painful-nor-pleasant feeling of his ceases.Then that neutral feeling ceases.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: Here, bhikkhus, some ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, through surmounting unworldly pleasure, through surmounting neither-painful-nor-pleasant feeling, regards himself thus:Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. ‘I am at peace, I am quenched, I am without clinging.’They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’

Tayidaṁ, bhikkhave, tathāgato abhijānāti. A Tathāgata understands this thus.The Realized One understands this as follows.

Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: This good ascetic or brahmin, through the relinquishing of views based on the past and the relinquishing of views based on the future, through not resolving at all upon the fetters of sensual desire, through surmounting the joy of seclusion, through surmounting unworldly pleasure, through surmounting neither-painful-nor-pleasant feeling, regards himself thus:This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; ‘I am at peace, I am quenched, I am without clinging’;They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’

addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati. certainly this venerable one asserts a way that is conducive to Nibbāna.Clearly this venerable speaks of a practice that’s conducive to extinguishment.

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. And yet this good ascetic or brahmin, clinging to a view based on the past, clings; clinging to a view based on the future, clings; clinging to the fetter of sensual desire, clings; clinging to the joy of seclusion, clings; clinging to unworldly pleasure, clings; clinging to neither-painful-nor-pleasant feeling, clings.Nevertheless, they still grasp at theories about the first beginning or the final end, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling.

Yañca kho ayamāyasmā: And as for this venerable one’s regarding himself thus:And when they regard themselves like this:

‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘I am at peace, I am quenched, I am without clinging’—this too is declared to be clinging on the part of this good ascetic or brahmin.‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part.

Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—Now this, bhikkhus, is the unsurpassed, supreme state of peace that has been fully awakened to by the Tathāgata, namely—But the Realized One has awakened to the supreme state of sublime peace, that is,

channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti. liberation without clinging, through knowing as it actually is the origin, the disappearance, the gratification, the danger, and the escape in the case of the six bases of contact.”liberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Those bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.

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