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Majjhima Nikāya 102

Pañcattayasutta

The Five and Three · Translation: Bhikkhu Sujato, SuttaCentral

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thereTatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā they reject themtesamete rejectpaṭikkosanti.
thatTaṁ whatkissa reason?hetu?
perceptionSaññā a diseaserogo perceptionsaññā a boilgaṇḍo perceptionsaññā a dartsallaṁ, thisetaṁ is peacefulsantaṁ thisetaṁ is sublimepaṇītaṁ that is to sayyadidaṁ: non-perception‘asaññan’ti.

this tooTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti
whoye indeedkho thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, as formedrūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, as formlessarūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, both formedrūpiñca and formlessarūpiñca orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā.
whoeverYo indeedhi anykoci, monksbhikkhave, asceticsamaṇo orvā brahminbrāhmaṇo orvā thusevaṁ should sayvadeyya:
I apart from‘ahamaññatra formrūpā, apart fromaññatra feelingvedanāya, apart fromaññatra perceptionsaññāya, apart fromaññatra choicessaṅkhārehi, of consciousnessviññāṇassa comingāgatiṁ orvā goinggatiṁ orvā passing awaycutiṁ orvā reappearingupapattiṁ orvā growthvuddhiṁ orvā increasevirūḷhiṁ orvā maturityvepullaṁ orvā I will describepaññapessāmī’ti—
this is notnetaṁ possibleṭhānaṁ is foundvijjati.

that indeed this‘Tayidaṁ conditionedsaṅkhataṁ coarseoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho it is realatthetan’ti—
thusiti having understoodviditvā of thattassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond thattadupātivatto.

thereTatra, o monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formedrūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formlessarūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, both formed and formlessrūpiñca formless andarūpiñca orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā.

thereTatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā they reject thosetesamete they rejectpaṭikkosanti, and whoyepi thosete goodbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā they reject thosetesamete they rejectpaṭikkosanti.
thatTaṁ of whatkissa reason?hetu?
perceptionSaññā a diseaserogo perceptionsaññā a boilgaṇḍo perceptionsaññā a dartsallaṁ, non-perceptionasaññā a stuporsammoho, thisetaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ namelyyadidaṁ:
neither perception nor non-perception‘nevasaññānāsaññan’ti.

this, that isTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.
whoYe indeedkho thosete good sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formedrūpiṁ orvā thosete good sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formlessarūpiṁ orvā thosete good sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, both formed andrūpiñca formless andarūpiñca orvā thosete good sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete good sirsbhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā.
whoYe indeedhi anykeci, monksbhikkhave, asceticssamaṇā orvā brahminsbrāhmaṇā orvā merely by conditioned phenomena of what ought be seen heard thought and knowndiṭṭhasutamutaviññātabbasaṅkhāramattena of thisetassa dimensionāyatanassa embracingupasampadaṁ assertpaññapenti, that is a disasterbyasanañhetaṁ, monksbhikkhave, is saidakkhāyati of thisetassa dimensionāyatanassa of the embracingupasampadāya.
notNa this, indeedhetaṁ, monksbhikkhave, dimensionāyatanaṁ not to be attained by conditioned phenomenasaṅkhārasamāpattipattabbamakkhāyati;
with a residue of conditioned phenomena it is to be attained, thissaṅkhārāvasesasamāpattipattabbametaṁ, monksbhikkhave, dimensionāyatanamakkhāyati.
this, that is‘Tayidaṁ conditionedsaṅkhataṁ crudeoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho that is realatthetan’ti—

thusiti having understoodviditvā of thistassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond all thattadupātivatto.

thereTatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā existingsato of a beingsattassa annihilationucchedaṁ eradicationvināsaṁ nonexistencevibhavaṁ they assertpaññapenti, theretatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ a selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā these reject thosetesamete they rejectpaṭikkosanti, whoeveryepi thosete honorablebhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ a selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā these reject thosetesamete they rejectpaṭikkosanti, whoeveryepi thosete honorablebhonto ascetics and brahminssamaṇabrāhmaṇā neither percipient nor non-percipientnevasaññīnāsaññiṁ a selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā these reject thosetesamete they rejectpaṭikkosanti.
thatTaṁ of whatkissa reason?hetu?
all theseSabbepime honorablebhonto ascetics and brahminssamaṇabrāhmaṇā upstreamuddhaṁ flowsaraṁ only attachmentāsattiṁyeva they proposeabhivadanti:
thus‘iti after deathpecca we shall bebhavissāma, thusiti after deathpecca we shall bebhavissāmā’ti.

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