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Majjhima Nikāya 102

Pañcattayasutta

The Five and Three · Translation: Bhikkhu Sujato, SuttaCentral

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experiencing happiness and sufferingsukhadukkhī selfattā andca worldloko andca ……
experiencing neither happiness nor sufferingadukkhamasukhī selfattā andca worldloko and,ca, this veryidameva truthsaccaṁ they think is falsemoghamaññanti, for themtesaṁ surelyvata apart fromaññatreva faithsaddhāya apart fromaññatra endorsementruciyā apart fromaññatra oral transmissionanussavā apart fromaññatra reasoned train of thoughtākāraparivitakkā apart fromaññatra acceptance of a view after deliberationdiṭṭhinijjhānakkhantiyā personally indeedpaccattaṁyeva knowledgeñāṇaṁ will bebhavissati pureparisuddhaṁ bright—this is notpariyodātanti—netaṁ caseṭhānaṁ is foundvijjati.
personalPaccattaṁ indeedkho butpana, monksbhikkhave, in knowledgeñāṇe being absentasati pureparisuddhe brightpariyodāte whateveryadapi thosete honorablebhonto ascetics and brahminssamaṇabrāhmaṇā theretattha mere portion of knowledgeñāṇabhāgamattameva they illuminatepariyodapenti that tootadapi for themtesaṁ for the honorablebhavataṁ of the ascetics and brahminssamaṇabrāhmaṇānaṁ is called graspingupādānamakkhāyati.
this is‘Tayidaṁ conditionedsaṅkhataṁ crudeoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho this is realatthetan’ti—
thusiti having understoodviditvā of ittassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond thattadupātivatto.

or experience both happiness and suffering, 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. 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. ‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

hereIdha, monksbhikkhave, someekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginningpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final endaparantānudiṭṭhīnañca letting gopaṭinissaggā, completelysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixatinganadhiṭṭhānā, the rapturepavivekaṁ of seclusionpītiṁ having enteredupasampajja remainviharati:
this‘etaṁ is peacefulsantaṁ thisetaṁ is sublimepaṇītaṁ that isyadidaṁ the rapturepavivekaṁ of seclusionpītiṁ having enteredupasampajja I remainviharāmī’ti.
of thatTassa thatsā rapture of seclusionpavivekā rapturepīti ceasesnirujjhati.
of the rapture of seclusionPavivekāya of rapturepītiyā from cessationnirodhā arisesuppajjati sadnessdomanassaṁ, of sadnessdomanassassa from cessationnirodhā arisesuppajjati rapture of seclusionpavivekā rapturepīti.

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: ‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ But that rapture of seclusion of theirs ceases. When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.

just asSeyyathāpi, monksbhikkhave, whichyaṁ shadowchāyā leavesjahati thattaṁ sunlightātapo fillspharati, whichyaṁ sunlightātapo leavesjahati thattaṁ shadowchāyā fillspharati;
just soevameva indeedkho, monksbhikkhave, of seclusionpavivekāya of rapturepītiyā from cessationnirodhā arisesuppajjati sadnessdomanassaṁ, of sadnessdomanassassa from cessationnirodhā arisesuppajjati of seclusionpavivekā rapturepīti.
this as followsTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.
thisAyaṁ indeedkho goodbhavaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginningpubbantānudiṭṭhīnañca from letting gopaṭinissaggā, of theories about the final endaparantānudiṭṭhīnañca from letting gopaṭinissaggā, completelysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ from not fixatinganadhiṭṭhānā, the rapturepavivekaṁ of seclusionpītiṁ having enteredupasampajja remainsviharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ the rapturepavivekaṁ of seclusionpītiṁ having enteredupasampajja I remainviharāmī’ti.
of himTassa thatsā of seclusionpavivekā rapturepīti ceasesnirujjhati.
of seclusionPavivekāya of rapturepītiyā from cessationnirodhā arisesuppajjati sadnessdomanassaṁ, of sadnessdomanassassa from cessationnirodhā arisesuppajjati of seclusionpavivekā rapturepīti.
this as follows‘Tayidaṁ conditionedsaṅkhataṁ crudeoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho that is realatthetan’ti—
thusiti having understoodviditvā of himtassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond thattadupātivatto.

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. The Realized One understands this as follows. 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: ‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’ But that rapture of seclusion of theirs ceases. When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises. ‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

hereIdha nowpana, O monksbhikkhave, someekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginning andpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final end andaparantānudiṭṭhīnañca letting gopaṭinissaggā, completelysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixating onanadhiṭṭhānā, of seclusionpavivekāya of rapturepītiyā going beyondsamatikkamā not of the fleshnirāmisaṁ pleasuresukhaṁ enteringupasampajja they remainviharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ not of the fleshnirāmisaṁ pleasuresukhaṁ enteringupasampajja I remainviharāmī’ti.
of that oneTassa thattaṁ not of the fleshnirāmisaṁ pleasuresukhaṁ ceasesnirujjhati.
of pleasure not of the fleshNirāmisassa of pleasuresukhassa from cessationnirodhā arisesuppajjati of seclusionpavivekā rapturepīti, of seclusionpavivekāya of rapturepītiyā from cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ.

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. ‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’ But that pleasure not of the flesh of theirs ceases. 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.

just asSeyyathāpi, monksbhikkhave, whichyaṁ shadowchāyā leavesjahati thattaṁ sunlightātapo fillspharati, whichyaṁ sunlightātapo leavesjahati thattaṁ shadowchāyā fillspharati;
just soevameva indeedkho, monksbhikkhave, not of the fleshnirāmisassa pleasuresukhassa from cessationnirodhā arisesuppajjati of seclusionpavivekā rapturepīti, of seclusionpavivekāya rapturepītiyā from cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ.
thisTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.
thisAyaṁ indeedkho goodbhavaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginningpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final endaparantānudiṭṭhīnañca letting gopaṭinissaggā, utterlysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixatinganadhiṭṭhānā, of seclusionpavivekāya rapturepītiyā going beyondsamatikkamā, not of the fleshnirāmisaṁ pleasuresukhaṁ enteringupasampajja remainsviharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ not of the fleshnirāmisaṁ pleasuresukhaṁ enteringupasampajja I remainviharāmī’ti.
of theirsTassa thattaṁ not of the fleshnirāmisaṁ pleasuresukhaṁ ceasesnirujjhati.
not of the fleshNirāmisassa pleasuresukhassa from cessationnirodhā arisesuppajjati of seclusionpavivekā rapturepīti, of seclusionpavivekāya rapturepītiyā from cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ.
this‘Tayidaṁ conditionedsaṅkhataṁ crudeoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho that is realatthetan’ti—
thusiti understandingviditvā of ittassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond all thattadupātivatto.

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … The Realized One understands this as follows. 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. ‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’ But that pleasure not of the flesh of theirs ceases. 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. ‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

hereIdha nowpana, monksbhikkhave, someekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginning andpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final end andaparantānudiṭṭhīnañca letting gopaṭinissaggā, utterlysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixatinganadhiṭṭhānā, of seclusionpavivekāya of rapturepītiyā going beyondsamatikkamā, not of the fleshnirāmisassa of pleasuresukhassa going beyondsamatikkamā, neutraladukkhamasukhaṁ feelingvedanaṁ enteringupasampajja remainviharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ neutraladukkhamasukhaṁ feelingvedanaṁ enteringupasampajja remainviharāmī’ti.
of thatTassa thatsā neutraladukkhamasukhā feelingvedanā ceasesnirujjhati.
of neutralAdukkhamasukhāya feelingvedanāya from the cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ, not of the fleshnirāmisassa of pleasuresukhassa from the cessationnirodhā arisesuppajjati neutraladukkhamasukhā feelingvedanā.

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. ‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ Then that neutral feeling ceases. When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.

just asSeyyathāpi, monksbhikkhave, that whichyaṁ shadowchāyā leavesjahati thattaṁ sunlightātapo fillspharati, that whichyaṁ sunlightātapo leavesjahati thattaṁ shadowchāyā fillspharati;
just soevameva indeedkho, monksbhikkhave, of neutral feelingadukkhamasukhāya of feelingvedanāya from cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ, of pleasure not of the fleshnirāmisassa of pleasuresukhassa from cessationnirodhā arisesuppajjati neutraladukkhamasukhā feelingvedanā.
this as followsTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.
thisAyaṁ indeedkho goodbhavaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginningpubbantānudiṭṭhīnañca from letting gopaṭinissaggā, of theories about the final endaparantānudiṭṭhīnañca from letting gopaṭinissaggā, completelysabbaso of fetters of sensualitykāmasaṁyojanānaṁ from not fixatinganadhiṭṭhānā, of seclusionpavivekāya of rapturepītiyā from going beyondsamatikkamā, of pleasure not of the fleshnirāmisassa of pleasuresukhassa from going beyondsamatikkamā, neutraladukkhamasukhaṁ feelingvedanaṁ having enteredupasampajja he remainsviharati:
this‘etaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ neutraladukkhamasukhaṁ feelingvedanaṁ having enteredupasampajja I remainviharāmī’ti.
for himTassa thatsā neutraladukkhamasukhā feelingvedanā ceasesnirujjhati.
of neutral feelingAdukkhamasukhāya of feelingvedanāya from cessationnirodhā arisesuppajjati not of the fleshnirāmisaṁ pleasuresukhaṁ, of pleasure not of the fleshnirāmisassa of pleasuresukhassa from cessationnirodhā arisesuppajjati neutraladukkhamasukhā feelingvedanā.
this as follows‘Tayidaṁ conditionedsaṅkhataṁ crudeoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho that is realatthetan’ti—
thusiti having understoodviditvā of ittassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond thattadupātivatto.

It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. … The Realized One understands this as follows. 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. ‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ Then that neutral feeling ceases. When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises. ‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

hereIdha nowpana, monksbhikkhave, someoneekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginning andpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final end andaparantānudiṭṭhīnañca letting gopaṭinissaggā, altogethersabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixatinganadhiṭṭhānā, of seclusionpavivekāya of rapturepītiyā going beyondsamatikkamā, not of the fleshnirāmisassa of pleasuresukhassa going beyondsamatikkamā, of neutraladukkhamasukhāya feelingvedanāya going beyondsamatikkamā:
I am at peace‘santohamasmi, I am quenchednibbutohamasmi, I am free of graspinganupādānohamasmī’ti regardssamanupassati.

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

this tooTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.
thisAyaṁ indeedkho goodbhavaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā of theories about the first beginning andpubbantānudiṭṭhīnañca letting gopaṭinissaggā, of theories about the final end andaparantānudiṭṭhīnañca letting gopaṭinissaggā, utterlysabbaso of the fetters of sensualitykāmasaṁyojanānaṁ not fixating onanadhiṭṭhānā, of seclusionpavivekāya of the rapturepītiyā going beyondsamatikkamā, not of the fleshnirāmisassa of pleasuresukhassa going beyondsamatikkamā, neutraladukkhamasukhāya of feelingvedanāya going beyondsamatikkamā:
I am at peace‘santohamasmi, I am quenchednibbutohamasmi, I am free of graspinganupādānohamasmī’ti they regardsamanupassati;
clearlyaddhā this venerableayamāyasmā that is conducive to extinguishment, justnibbānasappāyaṁyeva practicepaṭipadaṁ speaks ofabhivadati.
neverthelessAtha andca this goodpanāyaṁ goodbhavaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā a theory about the first beginningpubbantānudiṭṭhiṁ orvā graspingupādiyamāno they graspupādiyati, a theory about the final endaparantānudiṭṭhiṁ orvā graspingupādiyamāno they graspupādiyati, a fetter of sensualitykāmasaṁyojanaṁ orvā graspingupādiyamāno they graspupādiyati, the rapturepavivekaṁ orvā of seclusionpītiṁ graspingupādiyamāno they graspupādiyati, not of the fleshnirāmisaṁ orvā pleasuresukhaṁ graspingupādiyamāno they graspupādiyati, neutraladukkhamasukhaṁ orvā feelingvedanaṁ graspingupādiyamāno they graspupādiyati.
and that whichYañca indeedkho this venerableayamāyasmā:
I am at peace‘santohamasmi, I am quenchednibbutohamasmi, I am free of graspinganupādānohamasmī’ti they regardsamanupassati that tootadapi of thisimassa goodbhoto asceticsamaṇassa brahminbrāhmaṇassa is said to be graspingupādānamakkhāyati.
this too‘Tayidaṁ conditionedsaṅkhataṁ coarseoḷārikaṁ there isatthi indeedkho butpana of conditionssaṅkhārānaṁ cessationnirodho that is realatthetan’ti—
thusiti understandingviditvā of ittassa seeing the escapenissaraṇadassāvī the Realized Onetathāgato has gone beyond thattadupātivatto.

The Realized One understands this as follows. 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. They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’ Clearly this venerable speaks of a practice that’s conducive to extinguishment. 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. And when they regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part. ‘All that is conditioned and crude. But there is the cessation of conditions—that is real.’ Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

thisIdaṁ indeedkho butpana, monksbhikkhave, by the Realized Onetathāgatena supremeanuttaraṁ state of sublime peacesantivarapadaṁ awakened toabhisambuddhaṁ that isyadidaṁ—
of the sixchannaṁ of the fields of contactphassāyatanānaṁ and originsamudayañca and disappearanceatthaṅgamañca and gratificationassādañca and drawbackādīnavañca and escapenissaraṇañca trulyyathābhūtaṁ having understoodviditvā liberation by not graspinganupādāvimokkho”ti.
said thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandunti.
the Discourse on the Five and ThreePañcattayasuttaṁ finishedniṭṭhitaṁ seconddutiyaṁ.

But the Realized One has awakened to the supreme state of sublime peace, that is, liberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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