{"id":"mn102","title":"The Five and Three","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn102","title":"The Five and Three","units":[{"id":"mn102:0","sourceIds":["mn102:0.1","mn102:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 102\nPañcattayasutta","en":"Middle Discourses 102\nThe Five and Three"}},{"id":"mn102:1","sourceIds":["mn102:1.1","mn102:1.2","mn102:1.3","mn102:1.4","mn102:1.5","mn102:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:"}},{"id":"mn102:2","sourceIds":["mn102:2.1","mn102:2.2","mn102:2.3","mn102:2.4","mn102:2.5","mn102:2.6","mn102:2.7","mn102:2.8","mn102:2.9","mn102:2.10","mn102:2.11"],"kind":"text","text":{"pi":"“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.\n‘Saññī attā hoti arogo paraṁ maraṇā’ti—\nittheke abhivadanti;\n‘asaññī attā hoti arogo paraṁ maraṇā’ti—\nittheke abhivadanti;\n‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—\nittheke abhivadanti;\nsato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.\nIti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.\nIti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—\nayamuddeso pañcattayassa.","en":"“Mendicants, there are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end.\nSome propose this: ‘The self is percipient and healthy after death.’\nSome propose this: ‘The self is non-percipient and healthy after death.’\nSome propose this: ‘The self is neither percipient nor non-percipient and healthy after death.’\nBut some assert the annihilation, eradication, and nonexistence of an existing being, while others propose extinguishment in this life.\nThus 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.\nIn this way five become three, and three become five.\nThis is the summary recital of the five and three."}},{"id":"mn102:3","sourceIds":["mn102:3.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn102:4","sourceIds":["mn102:4.1","mn102:4.2","mn102:4.3","mn102:4.4","mn102:4.5","mn102:4.6"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato abhijānāti.\nYe 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—\nyadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.\n‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"The Realized One understands this as follows.\nThere 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.\nOr 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.\n‘That much is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:5","sourceIds":["mn102:5.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn102:6","sourceIds":["mn102:6.1","mn102:6.2","mn102:6.3"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.\nTaṁ kissa hetu?\nSaññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.","en":"So they reject those who assert a self that is percipient and healthy after death.\nWhy is that?\nBecause they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime."}},{"id":"mn102:7","sourceIds":["mn102:7.1","mn102:7.2","mn102:7.3","mn102:7.4","mn102:7.5","mn102:7.6","mn102:7.7"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato abhijānāti\nye 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.\nYo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:\n‘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—\nnetaṁ ṭhānaṁ vijjati.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"The Realized One understands this as follows.\nThere 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.\nBut if any ascetic or brahmin should say this:\n‘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.’\nThat is not possible.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:8","sourceIds":["mn102:8.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn102:9","sourceIds":["mn102:9.1","mn102:9.2","mn102:9.3","mn102:9.4"],"kind":"text","text":{"pi":"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.\nTaṁ kissa hetu?\nSaññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:\n‘nevasaññānāsaññan’ti.","en":"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.\nWhy is that?\nBecause 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."}},{"id":"mn102:10","sourceIds":["mn102:10.1","mn102:10.2","mn102:10.3","mn102:10.4","mn102:10.5","mn102:10.6","mn102:10.7"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato abhijānāti.\nYe 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.\nYe hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.\nNa hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;\nsaṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"The Realized One understands this as follows.\nThere 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.\nSome 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.\nFor that dimension is said to be not attainable by means of conditioned phenomena,\nbut only with a residue of conditioned phenomena.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:11","sourceIds":["mn102:11.1","mn102:11.2","mn102:11.3","mn102:11.4"],"kind":"text","text":{"pi":"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.\nTaṁ kissa hetu?\nSabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:\n‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.","en":"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.\nWhy is that?\nBecause they think: ‘All of those ascetics and brahmins only propose their attachment to heading upstream:\n“After death we shall be like this! After death we shall be like that!”"}},{"id":"mn102:12","sourceIds":["mn102:12.1","mn102:12.2","mn102:12.3","mn102:12.4","mn102:12.5","mn102:12.6","mn102:12.7","mn102:12.8","mn102:12.9","mn102:12.10"],"kind":"text","text":{"pi":"Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:\n‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;\nevamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:\n‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.\nTayidaṁ, bhikkhave, tathāgato abhijānāti.\nYe kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.\nSeyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;\nevamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"Suppose a trader was going to market, thinking:\n“With this, that shall be mine! This way, I shall get that!”\nIn the same way, those ascetics and brahmins seem to be like traders when they say:\n“After death we shall be like this! After death we shall be like that!”’\nThe Realized One understands this as follows.\nThe 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.\nSuppose 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.\nIn the same way, those ascetics and brahmins, from fear and disgust with substantial reality, just keep running and circling around substantial reality.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:13","sourceIds":["mn102:13.1"],"kind":"text","text":{"pi":"Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.","en":"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."}},{"id":"mn102:14","sourceIds":["mn102:14.1","mn102:14.2","mn102:14.3","mn102:14.4","mn102:14.5","mn102:14.6","mn102:14.7","mn102:14.8","mn102:14.9","mn102:14.10","mn102:14.11","mn102:14.12","mn102:14.13","mn102:14.14","mn102:14.15","mn102:14.16","mn102:14.17","mn102:14.18"],"kind":"text","text":{"pi":"Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.\n‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—\nittheke abhivadanti.","en":"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.\n‘The self and the cosmos are eternal.’\n‘The self and the cosmos are not eternal.’\n‘The self and the cosmos are both eternal and not eternal.’\n‘The self and the cosmos are neither eternal nor not eternal.’\n‘The self and the cosmos are finite.’\n‘The self and the cosmos are infinite.’\n‘The self and the cosmos are both finite and infinite.’\n‘The self and the cosmos are neither finite nor infinite.’\n‘The self and the cosmos are unified in perception.’\n‘The self and the cosmos are diverse in perception.’\n‘The self and the cosmos have limited perception.’\n‘The self and the cosmos have limitless perception.’\n‘The self and the cosmos experience nothing but happiness.’\n‘The self and the cosmos experience absolute suffering.’\n‘The self and the cosmos experience both happiness and suffering.’\n‘The self and the cosmos experience neither happiness nor suffering.’"}},{"id":"mn102:15","sourceIds":["mn102:15.1","mn102:15.2","mn102:15.3","mn102:15.4","mn102:15.5"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘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.\nPaccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"Now, consider the ascetics and brahmins whose view is as follows.\n‘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.\nBut 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.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:16","sourceIds":["mn102:16.1","mn102:16.2","mn102:16.3","mn102:16.4","mn102:16.5","mn102:16.6","mn102:16.7","mn102:16.8","mn102:16.9","mn102:16.10","mn102:16.11","mn102:16.12","mn102:16.13","mn102:16.14","mn102:16.15","mn102:16.16","mn102:16.17","mn102:16.18","mn102:16.19"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…\nsassato ca asassato ca attā ca loko ca …\nnevasassato nāsassato attā ca loko ca …\nantavā attā ca loko ca …\nanantavā attā ca loko ca …\nantavā ca anantavā ca attā ca loko ca …\nnevantavā nānantavā attā ca loko ca …\nekattasaññī attā ca loko ca …\nnānattasaññī attā ca loko ca …\nparittasaññī attā ca loko ca …\nappamāṇasaññī attā ca loko ca …\nekantasukhī attā ca loko ca …\nekantadukkhī attā ca loko ca …\nsukhadukkhī attā ca loko ca …\nadukkhamasukhī 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.\nPaccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"Now, consider the ascetics and brahmins whose view is as follows.\nThe self and the cosmos are not eternal,\nor both eternal and not eternal,\nor neither eternal nor not-eternal,\nor finite,\nor infinite,\nor both finite and infinite,\nor neither finite nor infinite,\nor of unified perception,\nor of diverse perception,\nor of limited perception,\nor of limitless perception,\nor experience nothing but happiness,\nor experience absolute suffering,\nor experience both happiness and suffering,\nor 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.\nBut 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.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:17","sourceIds":["mn102:17.1","mn102:17.2","mn102:17.3","mn102:17.4"],"kind":"text","text":{"pi":"Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.\nTassa sā pavivekā pīti nirujjhati.\nPavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.","en":"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:\n‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’\nBut that rapture of seclusion of theirs ceases.\nWhen the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises."}},{"id":"mn102:18","sourceIds":["mn102:18.1","mn102:18.2","mn102:18.3","mn102:18.4","mn102:18.5","mn102:18.6","mn102:18.7","mn102:18.8","mn102:18.9"],"kind":"text","text":{"pi":"Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;\nevameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.\nTayidaṁ, bhikkhave, tathāgato abhijānāti.\nAyaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.\nTassa sā pavivekā pīti nirujjhati.\nPavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.\nIn the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.\nThe Realized One understands this as follows.\nThis 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:\n‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’\nBut that rapture of seclusion of theirs ceases.\nWhen the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:19","sourceIds":["mn102:19.1","mn102:19.2","mn102:19.3","mn102:19.4"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.\nTassa taṁ nirāmisaṁ sukhaṁ nirujjhati.\nNirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.","en":"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.\n‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’\nBut that pleasure not of the flesh of theirs ceases.\nWhen pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises."}},{"id":"mn102:20","sourceIds":["mn102:20.1","mn102:20.2","mn102:20.3","mn102:20.4","mn102:20.5","mn102:20.6","mn102:20.7","mn102:20.8","mn102:20.9"],"kind":"text","text":{"pi":"Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;\nevameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.\nTayidaṁ, bhikkhave, tathāgato abhijānāti.\nAyaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.\nTassa taṁ nirāmisaṁ sukhaṁ nirujjhati.\nNirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …\nThe Realized One understands this as follows.\nThis 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.\n‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’\nBut that pleasure not of the flesh of theirs ceases.\nWhen pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:21","sourceIds":["mn102:21.1","mn102:21.2","mn102:21.3","mn102:21.4"],"kind":"text","text":{"pi":"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:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.\nTassa sā adukkhamasukhā vedanā nirujjhati.\nAdukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.","en":"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.\n‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’\nThen that neutral feeling ceases.\nWhen neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises."}},{"id":"mn102:22","sourceIds":["mn102:22.1","mn102:22.2","mn102:22.3","mn102:22.4","mn102:22.5","mn102:22.6","mn102:22.7","mn102:22.8","mn102:22.9"],"kind":"text","text":{"pi":"Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;\nevameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.\nTayidaṁ, bhikkhave, tathāgato abhijānāti.\nAyaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:\n‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.\nTassa sā adukkhamasukhā vedanā nirujjhati.\nAdukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …\nThe Realized One understands this as follows.\nThis 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.\n‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’\nThen that neutral feeling ceases.\nWhen neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:23","sourceIds":["mn102:23.1","mn102:23.2"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:\n‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.","en":"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.\nThey regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’"}},{"id":"mn102:24","sourceIds":["mn102:24.1","mn102:24.2","mn102:24.3","mn102:24.4","mn102:24.5","mn102:24.6","mn102:24.7","mn102:24.8","mn102:24.9"],"kind":"text","text":{"pi":"Tayidaṁ, bhikkhave, tathāgato abhijānāti.\nAyaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:\n‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;\naddhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.\nAtha 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.\nYañca kho ayamāyasmā:\n‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.\n‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—\niti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.","en":"The Realized One understands this as follows.\nThis 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.\nThey regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’\nClearly this venerable speaks of a practice that’s conducive to extinguishment.\nNevertheless, 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.\nAnd when they regard themselves like this:\n‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part.\n‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’\nUnderstanding this and seeing the escape from it, the Realized One has gone beyond all that."}},{"id":"mn102:25","sourceIds":["mn102:25.1","mn102:25.2","mn102:25.3","mn102:25.4","mn102:25.5"],"kind":"text","text":{"pi":"Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—\nchannaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nPañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.","en":"But the Realized One has awakened to the supreme state of sublime peace, that is,\nliberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn102/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}