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Majjhima Nikāya 102

Pañcattayasutta

The Five and Three · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressed:āmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti theyte the mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

there are“santi, mendicantsbhikkhave, someeke ascetics and brahminssamaṇabrāhmaṇā who theorize about the final endaparantakappikā who speculate about the final endaparantānudiṭṭhino concerning the final endaparantaṁ concerningārabbha variousanekavihitāni hypothesesadhivuttipadāni proposeabhivadanti.
percipient‘Saññī selfattā ishoti healthyarogo afterparaṁ deathmaraṇā’ti—
thus someittheke proposeabhivadanti;
non-percipient‘asaññī selfattā ishoti healthyarogo afterparaṁ deathmaraṇā’ti—
thus someittheke proposeabhivadanti;
neither percipient nor non-percipient‘nevasaññīnāsaññī selfattā ishoti healthyarogo afterparaṁ deathmaraṇā’ti—
thus someittheke proposeabhivadanti;
existingsato orvā butpana of a beingsattassa annihilationucchedaṁ eradicationvināsaṁ nonexistencevibhavaṁ assertpaññapenti, extinguishment in this lifediṭṭhadhammanibbānaṁ orvā but somepaneke proposeabhivadanti.
thusIti existentsantaṁ orvā selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, existingsato orvā butpana of a beingsattassa annihilationucchedaṁ eradicationvināsaṁ nonexistencevibhavaṁ assertpaññapenti, extinguishment in this lifediṭṭhadhammanibbānaṁ orvā but somepaneke proposeabhivadanti.
thusIti theseimāni fivepañca having beenhutvā threetīṇi becomehonti, threetīṇi having beenhutvā fivepañca becomehonti—
this is the summary recitalayamuddeso of the five and threepañcattayassa.

“Mendicants, there are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end. Some propose this: ‘The self is percipient and healthy after death.’ Some propose this: ‘The self is non-percipient and healthy after death.’ Some propose this: ‘The self is neither percipient nor non-percipient and healthy after death.’ But some assert the annihilation, eradication, and nonexistence of an existing being, while others propose extinguishment in this life. 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. In this way five become three, and three become five. This is the summary recital of the five and three.

thereTatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formedrūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formlessarūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, both formedrūpiñca and formlessarūpiñca orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of unified perceptionekattasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of diverse perceptionnānattasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of limited perceptionparittasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of limitless perceptionappamāṇasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ proposepaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, thisetaṁ orvā but for somepanekesaṁ of those going beyondupātivattataṁ universal consciousnessviññāṇakasiṇameke they describeabhivadanti limitlessappamāṇaṁ imperturbableāneñjaṁ.

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.

this as followsTayidaṁ, monksbhikkhave, the Realized Onetathāgato understandsabhijānāti.

The Realized One understands this as follows.

whoYe indeedkho thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formedrūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formlessarūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formed andrūpiñca formless andarūpiñca orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of unified perceptionekattasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of diverse perceptionnānattasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of limited perceptionparittasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, of limitless perceptionappamāṇasaññiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā percipientsaññiṁ selfattānaṁ they assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, whicheveryā orvā but of thesepanetāsaṁ of perceptionssaññānaṁ purestparisuddhā supremeparamā highestaggā unsurpassedanuttariyā it is declaredakkhāyati—

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.

ifyadi perceptions of formrūpasaññānaṁ ifyadi perceptions of formlessnessarūpasaññānaṁ ifyadi perceptions of unityekattasaññānaṁ ifyadi perceptions of diversitynānattasaññānaṁ.
there is not‘Natthi anythingkiñcī’ti the dimension of nothingnessākiñcaññāyatanameke proposeabhivadanti limitlessappamāṇaṁ imperturbableāneñjaṁ.
that‘Tayidaṁ conditionedsaṅkhataṁ coarseoḷārikaṁ 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.

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. ‘That much 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.

thereTatra, monksbhikkhave, whoye thosete ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formedrūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formlessarūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, formed andrūpiñca formless andarūpiñca orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā, neither formednevarūpiṁ nor formlessnārūpiṁ orvā thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā non-percipientasaññiṁ selfattānaṁ assertpaññapenti healthyarogaṁ afterparaṁ deathmaraṇā.

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.

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