Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.“Monks, there are some contemplatives & brahmans who theorize about the future state, who speculate about the future state. They assert many various beliefs concerning the future state. ‘Saññī attā hoti arogo paraṁ maraṇā’ti—Some assert that ‘The self is percipient & free from disease after death.’ ittheke abhivadanti; ‘asaññī attā hoti arogo paraṁ maraṇā’ti—Some assert that ‘The self is non-percipient & free from disease after death.’ ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—Some assert that ‘The self is neither percipient nor non-percipient & free from disease after death.’ ittheke abhivadanti; sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.
paññapenti → paññāpenti (bj, sya-all, km, pts1ed)Or they describe the destruction, annihilation, & non-becoming of the existing being after death. Or some assert unbinding in the here & now. Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—Thus, being five, these become three. Being three, they become five. ayamuddeso pañcattayassa.This is the summary of the five-&-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.
etaṁ → evaṁ (mr) | paraṁ maraṇā → parammaraṇā (sya-all); maraṇāti (mr) | panekesaṁ → panetesaṁ (sya-all, km)Now, monks, as for those contemplatives & brahmans who describe the self as percipient & free from disease after death, they describe the self that is percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless… as percipient of singleness… as percipient of multiplicity… as percipient of what is limited… or as percipient of what is immeasurable. Or some, among the few who go beyond this, assert the consciousness-totality: immeasurable & imperturbable.

Tayidaṁ, bhikkhave, tathāgato abhijānāti.
abhijānāti → pajānāti (bj, sya-all, km, pts1ed)With regard to this, the Tathāgata discerns 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—that ‘Those venerable contemplative & brahmans who describe the self as percipient & free from disease after death, describe the self that is percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless… as percipient of singleness… as percipient of multiplicity… as percipient of what is limited… or as percipient of what is immeasurable. Or some assert the dimension of nothingness, “There is nothing”—which is declared the purest, foremost, highest, most unexcelled of (all) perceptions, yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.whether perceptions of form, perceptions of formlessness, perceptions of singleness, or perceptions of multiplicity—as immeasurable & imperturbable. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

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, as for those contemplatives & brahmans who describe the self as non-percipient & free from disease after death, they describe the self that is non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.They criticize those contemplatives & brahmans who describe the self as percipient & free from disease after death. Taṁ kissa hetu?For what reason? Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.(They say,) ‘Perception is a disease, perception is a tumor, perception is an arrow. This is peaceful, this is exquisite: non-perception.’

Tayidaṁ, bhikkhave, tathāgato abhijānātiWith regard to this, the Tathāgata discerns 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.that ‘Those venerable contemplative & brahmans who describe the self as non-percipient & free from disease after death, describe the self that is non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:But if any contemplative or brahman were to say, ‘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—
saṅkhārehi, viññāṇassa → aññatra viññāṇā (sya-all, km); aññatra viññāṇassa (pts1ed); aññatra viññāṇena (mr)“I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, apart from feeling, apart from perception, apart from fabrications,” netaṁ ṭhānaṁ vijjati.that would be impossible. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

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, as for those contemplatives & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death, they describe the self that is neither percipient nor non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form 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.They criticize those contemplatives & brahmans who describe the self as percipient & free from disease after death and they criticize those contemplatives & brahmans who describe the self as non-percipient & free from disease after death. Taṁ kissa hetu?For what reason? Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:(They say,) ‘Perception is a disease, perception is a tumor, perception is an arrow. Non-perception is dullness. This is peaceful, this is exquisite: ‘nevasaññānāsaññan’ti.neither perception nor non-perception.’

Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns 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.that ‘Those venerable contemplative & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death, describe the self that is neither percipient nor non-percipient & free from disease after death as possessed of form… as formless… as both possessed of form & formless… as neither possessed of form nor formless. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.
bhikkhave, akkhāyati → āyatanamakkhāyati (mr)But if any contemplative or brahman were to describe the entry into that dimension as based on a modicum of fabrication with regard to what is seen, heard, sensed, or cognized, that, monks, is declared to be a disaster for the entry into that dimension. Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;For that dimension is said not to be attained as a fabrication-attainment. saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.It is to be attained as a remnant-of-fabrication-attainment. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

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, as for those contemplatives & brahmans who describe the destruction, annihilation, & non-becoming of the existing being after death, they criticize the contemplatives & brahmans who describe the self as percipient & free from disease after death and they criticize the contemplatives & brahmans who describe the self as non-percipient & free from disease after death and they criticize the contemplatives & brahmans who describe the self as neither percipient nor non-percipient & free from disease after death. Taṁ kissa hetu?For what reason? Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:
uddhaṁ saraṁ → uddhaṁsarā (bj, pts1ed); uddhaṁ parāmasanti (sya-all, km)(They say,) ‘These venerable contemplatives & brahmans, rushing ahead, assert nothing but their attachment: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.“I will be this after death. I will be this after death.”

Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:Just as when a merchant going to market thinks, ‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;“From this, that will be mine. By means of this I will get that”; evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:in the same way, these venerable contemplatives & brahmans act like merchants, as it were: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.“I will be this after death. I will be this after death.”’ Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.that ‘Those venerable contemplatives & brahmans who describe the destruction, annihilation, & non-becoming of the existing being after death, they—through fear of self-identity, through disgust for self-identity—(nevertheless) keep running & circling around self-identity. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;
khile → khīle (bj, sya-all, km, pts1ed)Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.in the same way, these venerable contemplatives & brahmans—through fear of self-identity, through disgust for self-identity—(nevertheless) keep running & circling around self-identity. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ittheke abhivadanti.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘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. Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.
yadapi → yadipi (mr) ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe… sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … antavā attā ca loko ca … anantavā attā ca loko ca … antavā ca anantavā ca attā ca loko ca … nevantavā nānantavā attā ca loko ca … ekattasaññī attā ca loko ca … nānattasaññī attā ca loko ca … parittasaññī attā ca loko ca … appamāṇasaññī attā ca loko ca … ekantasukhī attā ca loko ca … ekantadukkhī attā ca loko ca … sukhadukkhī attā ca loko ca … 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. Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, enters & remains in the rapture of seclusion [the first jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in the rapture of seclusion.’ Tassa sā pavivekā pīti nirujjhati.His rapture of seclusion ceases. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.With the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.in the same way, with the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, enters & remains in the rapture of seclusion. (He thinks,) “This is peaceful, this is exquisite, that I enter & remain in the rapture of seclusion.” His rapture of seclusion ceases. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.With the cessation of the rapture of seclusion, sadness arises; with the cessation of sadness, the rapture of seclusion arises. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, and surmounting the rapture of seclusion, enters & remains in pleasure not-of-the-flesh [the third jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in pleasure not-of-the-flesh.’ Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.His pleasure not-of-the-flesh ceases. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.With the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.in the same way, with the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, and surmounting the rapture of seclusion, enters & remains in pleasure not-of-the-flesh. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.(He thinks,) “This is peaceful, this is exquisite, that I enter & remain in pleasure not-of-the-flesh.” Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.His pleasure not-of-the-flesh ceases. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.With the cessation of pleasure not-of-the-flesh, the rapture of seclusion arises; with the cessation of the rapture of seclusion, pleasure not-of-the-flesh arises. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

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:There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the flesh, enters & remains in a feeling of neither pleasure nor pain [the fourth jhāna]. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.(He thinks,) ‘This is peaceful, this is exquisite, that I enter & remain in a feeling of neither pleasure nor pain.’ Tassa sā adukkhamasukhā vedanā nirujjhati.His feeling of neither pleasure nor pain ceases. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.With the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises.

Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;Just as what the shade leaves the sunlight pervades, and what the sunlight leaves the shade pervades; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.in the same way, with the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises. Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the flesh, enters & remains in a feeling of neither pleasure nor pain. ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.(He thinks,) “This is peaceful, this is exquisite, that I enter & remain in a feeling of neither pleasure nor pain.” Tassa sā adukkhamasukhā vedanā nirujjhati.His feeling of neither pleasure nor pain ceases. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.With the cessation of the feeling of neither pleasure nor pain, the pleasure not-of-the flesh arises; with the cessation of pleasure not-of-the flesh, the feeling of neither pleasure nor pain arises. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:There is the case, monks, where a certain contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the-flesh, and surmounting the feeling of neither pleasure nor pain, ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.envisions that ‘I am at peace, I am unbound, I am without clinging/sustenance!’

Tayidaṁ, bhikkhave, tathāgato abhijānāti.With regard to this, the Tathāgata discerns Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:that ‘This venerable contemplative or brahman, with the relinquishing of speculations about the past and the relinquishing of speculations about the future, from being totally not determined on the fetters of sensuality, surmounting the rapture of seclusion, surmounting pleasure not-of-the-flesh, and surmounting the feeling of neither pleasure nor pain, ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;envisions that “I am at peace, I am unbound, I am without clinging/sustenance!” addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.Yes, he affirms a practice conducive to unbinding. 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.But still he clings, clinging to a speculation about the past; or he clings, clinging to a speculation about the future; or he clings, clinging to a fetter of sensuality; or he clings, clinging to the rapture of seclusion; or he clings, clinging to pleasure not-of-the-flesh; or he clings, clinging to a feeling of neither pleasure nor pain. Yañca kho ayamāyasmā:And the fact that he envisions that ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.“I am at peace, I am unbound, I am without clinging/sustenance!”—that in itself points to his clinging. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—With regard to that—fabricated, gross—there is still the cessation of fabrications: There is this.’ iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Knowing that, seeing the escape from it, the Tathāgata has gone beyond it.

Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—Thus, monks, the Tathāgata has awakened to the unexcelled state of foremost peace: channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.liberation through lack of clinging/sustenance, having known, as they have come to be, the origination, passing away, allure, drawbacks of—and escape from—the six media of contact.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.