Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Saññī attā hoti arogo paraṁ maraṇā’ti— ittheke abhivadanti; ‘asaññī attā hoti arogo paraṁ maraṇā’ti— ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti— ittheke abhivadanti; sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. 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— ayamuddeso pañcattayassa.
“There are, bhikkhus, some ascetics and brahmins who |speculate about::theorize about [kappika]| the future, who hold views about the future, and who assert various propositions concerning the future. 1.) Some here assert thus: ‘The |self::soul, spirit, essence, personal, related to oneself [atta]| is |percipient::aware, conscious [saññī]| and intact after death.’ 2.) Some here assert thus: ‘The self is |non-percipient::unaware, unconscious [asaññī]| and intact after death.’ 3.) Some here assert thus: ‘The self is |neither percipient nor non-percipient::neither aware nor unaware, neither conscious nor unconscious [nevasaññīnāsaññī]| and intact after death.’ 4.) Or else they declare the |annihilation::ending; lit. cutting up [uccheda]|, destruction, and extermination of an existing being [at death]. 5.) Or some assert |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| in the here and now. Thus, a.) they either describe an existing self that is intact after death; or b.) they declare the annihilation, destruction, and extermination of an existing being [at death]; or c.) they assert Nibbāna in the here and now. Thus these [views] being five become three, and being three become five. This is the summary of the ‘five and three.’
View: Self is percipient and intact after death
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.
Therein, bhikkhus, regarding those ascetics and brahmins who describe a percipient self that is intact after death: either 1.) describe a percipient self that is intact after death as |material::having form [rūpī]|; or 2.) those good ascetics and brahmins describe a percipient self that is intact after death as |immaterial::formless [arūpī]|; or 3.) those good ascetics and brahmins describe a percipient self that is intact after death as both material and immaterial; or 4.) those good ascetics and brahmins describe a percipient self that is intact after death as neither material nor immaterial; or 5.) those good ascetics and brahmins describe a percipient self that is intact after death as |percipient of unity::having a single perception [ekattasaññī]|; or 6.) those good ascetics and brahmins describe a percipient self that is intact after death as |percipient of diversity::having diverse perception [nānattasaññī]|; or 7.) those good ascetics and brahmins describe a percipient self that is intact after death as |having limited perception::with restricted awareness [parittasaññī]|; or 8.) those good ascetics and brahmins describe a percipient self that is intact after death as |having immeasurable perception::having limitless awareness [appamāṇasaññī]|; or else, 9.) some go beyond and assert the |consciousness-kasiṇa::universal consciousness, single consciousness [viññāṇakasiṇa]| as immeasurable and |imperturbable::immovableness, unshakability; lit. not moving state [āneñja]|.
Tayidaṁ, bhikkhave, tathāgato abhijānāti. 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— yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| directly knows this, bhikkhus. Regarding those good ascetics and brahmins who describe a percipient self that is intact after death: either those good ascetics and brahmins describe a percipient self that is intact after death as material; or those good ascetics and brahmins describe a percipient self that is intact after death as immaterial; or those good ascetics and brahmins describe a percipient self that is intact after death as both material and immaterial; or those good ascetics and brahmins describe a percipient self that is intact after death as neither material nor immaterial; or those good ascetics and brahmins describe a percipient self that is intact after death as percipient of unity; or those good ascetics and brahmins describe a percipient self that is intact after death as percipient of diversity; or those good ascetics and brahmins describe a percipient self that is intact after death as having limited perception; or those good ascetics and brahmins describe a percipient self that is intact after death as having immeasurable perception. Or else, some assert the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|—‘There is nothing’—as immeasurable and imperturbable; [for them] this is declared as the purified, supreme, best, and unsurpassed of these perceptions—whether perceptions of form, perceptions of the formless, perceptions of unity, or perceptions of diversity. Knowing: ‘This is |constructed::compounded, conditioned, fabricated [saṅkhata]| and |cumbersome::weighty [oḷārika]|; but there is the cessation of constructions, there is that’—knowing thus, seeing the |escape::way out, remedy [nissaraṇa]| from that, the Tathāgata has gone beyond that.
View: Self is non-percipient and intact after death
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.
Therein, bhikkhus, regarding those ascetics and brahmins who describe a non-percipient self that is intact after death: either those good ascetics and brahmins describe a non-percipient self that is intact after death as material; or those good ascetics and brahmins describe a non-percipient self that is intact after death as immaterial; or those good ascetics and brahmins describe a non-percipient self that is intact after death as both material and immaterial; or those good ascetics and brahmins describe a non-percipient self that is intact after death as neither material nor immaterial.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. Taṁ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.
Therein, bhikkhus, they reproach those ascetics and brahmins who describe a percipient self that is intact after death. For what reason? ‘Perception is a disease, perception is a boil, perception is a dart; this is peaceful, this is sublime, namely: non-perception.’
Tayidaṁ, bhikkhave, tathāgato abhijānāti 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. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya: ‘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— netaṁ ṭhānaṁ vijjati. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
The Tathāgata directly knows this, bhikkhus. Regarding those good ascetics and brahmins who describe a non-percipient self that is intact after death: either those good ascetics and brahmins describe a non-percipient self that is intact after death as material; or those good ascetics and brahmins describe a non-percipient self that is intact after death as immaterial; or those good ascetics and brahmins describe a non-percipient self that is intact after death as both material and immaterial; or those good ascetics and brahmins describe a non-percipient self that is intact after death as neither material nor immaterial. If any ascetic or brahmin were to say: ‘Apart from form, apart from felt experience, apart from perception, apart from intentional constructs, I will point out the |coming::descent, incoming trajectory [āgati]|, the |trajectory::going, passing on, path, course, destination [gati]|, the |passing away::falling away, death [cuti]|, the |rebirth::re-arising, reappearance [upapatti]|, the growth, the increase, or the full maturation of consciousness’ — that is not possible. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
View: Self is neither-percipient-nor-non-percipient and intact after death
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.
Therein, bhikkhus, regarding those ascetics and brahmins who describe a neither-percipient-nor-non-percipient self that is intact after death: either those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as material; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as immaterial; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as both material and immaterial; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as neither material nor immaterial.
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. Taṁ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘nevasaññānāsaññan’ti.
Therein, bhikkhus, they reproach those ascetics and brahmins who describe a percipient self that is intact after death, and they reproach those good ascetics and brahmins who describe a non-percipient self that is intact after death. For what reason? ‘Perception is a disease, perception is a boil, perception is a dart; non-perception is |delusion::bewilderment, confusion [sammoha]|; this is peaceful, this is sublime, namely: neither perception nor non-perception.’
Tayidaṁ, bhikkhave, tathāgato abhijānāti. 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. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya. Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
The Tathāgata directly knows this, bhikkhus. Regarding those good ascetics and brahmins who describe a neither-percipient-nor-non-percipient self that is intact after death: either those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as material; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as immaterial; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as both material and immaterial; or those good ascetics and brahmins describe a neither-percipient-nor-non-percipient self that is intact after death as neither material nor immaterial. For any ascetics or brahmins who describe the entering upon this base through a measure of constructions regarding what is |seen::observed, looked at [diṭṭha]|, |heard::to be told, to be informed of [suta]|, |sensed::noticed, smelled, tasted, felt or thought [muta]|, and |cognized::become aware of, known or understood [viññāta]|—that is declared to be a disaster for entering upon this base. For this base, bhikkhus, is not said to be reachable by means of constructions. Rather, this base is declared to be reachable by an attainment of |residue of constructions::with subtle mental activity that does not arise to the level of forming a perception [saṅkhāra]|. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
View: Annihilation of an existing being at death
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. Taṁ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.
Therein, bhikkhus, regarding those ascetics and brahmins who declare the annihilation, destruction, and extermination of an existing being [at death]: they reproach those ascetics and brahmins who describe a percipient self that is intact after death; and they reproach those good ascetics and brahmins who describe a non-percipient self that is intact after death; and they reproach those good ascetics and brahmins who describe a neither-percipient-nor-non-percipient self that is intact after death. For what reason? All these good ascetics and brahmins assert merely an attachment to wandering on [in the future], saying: ‘Thus shall we be after death, thus shall we be after death.’
Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti: ‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti; evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti: ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
Just as a merchant going for a |trade::commercial activity; lit. merchant state [vāṇijja]| thinks: ‘Through this, that will be mine; with this, I will get that’; even so, these good ascetics and brahmins seem like merchants who assert: ‘Thus shall we be after death, thus shall we be after death.’ The Tathāgata directly knows this, bhikkhus. Those good ascetics and brahmins who declare the annihilation, destruction, and extermination of an existing being [at death]—due to |fear of personal existence::dismay with individual identity [sakkāyabhaya]|, due to disgust with personal existence—they run and circle around that very |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|. Just as a dog bound by a leash to a strong post or pillar runs and circles around that very post or pillar; even so, these good ascetics and brahmins, due to fear of personal existence, due to disgust with personal existence, run and circle around that very personal existence. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.
For whatever ascetics or brahmins, bhikkhus, speculate about the future, hold views about the future, and assert various propositions concerning the future—all of them assert these very five reasons or one of them.
Speculations Regarding the Past
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
There are, bhikkhus, some ascetics and brahmins who speculate about the past, who hold views about the past, and who assert various propositions concerning the past.
‘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.
1.) Some assert thus: ‘The self and the world are |eternal::everlasting [sassata]|: only this is true, anything else is wrong.’
2.) Some assert thus: ‘The self and the world are |not eternal::not endless [asassata]|: only this is true, anything else is wrong.’
3.) Some assert thus: ‘The self and the world are both eternal and not eternal: only this is true, anything else is wrong.’
4.) Some assert thus: ‘The self and the world are neither eternal nor not eternal: only this is true, anything else is wrong.’
5.) Some assert thus: ‘The self and the world are |finite::limited; having an end quality [antavant]|: only this is true, anything else is wrong.’
6.) Some assert thus: ‘The self and the world are |infinite::unlimited; having no end quality [anantavant]|: only this is true, anything else is wrong.’
7.) Some assert thus: ‘The self and the world are both finite and infinite: only this is true, anything else is wrong.’
8.) Some assert thus: ‘The self and the world are neither finite nor infinite: only this is true, anything else is wrong.’
9.) Some assert thus: ‘The self and the world are percipient of unity: only this is true, anything else is wrong.’
10.) Some assert thus: ‘The self and the world are percipient of diversity: only this is true, anything else is wrong.’
11.) Some assert thus: ‘The self and the world have limited perception: only this is true, anything else is wrong.’
12.) Some assert thus: ‘The self and the world have immeasurable perception: only this is true, anything else is wrong.’
13.) Some assert thus: ‘The self and the world [experience] exclusively pleasure: only this is true, anything else is wrong.’
14.) Some assert thus: ‘The self and the world [experience] exclusively pain: only this is true, anything else is wrong.’
15.) Some assert thus: ‘The self and the world [experience] both pleasure and pain: only this is true, anything else is wrong.’
16.) Some assert thus: ‘The self and the world [experience] neither pleasure nor pain: only this is true, anything else is wrong.’
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. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
Therein, bhikkhus, regarding those ascetics and brahmins who assert thus and hold such a view: ‘The self and the world are eternal: only this is true, anything else is wrong’—that apart from |faith::confidence, conviction, trust [saddha]|, apart from |inclination::liking, preference, choice, approval [ruci]|, apart from |oral tradition::what one has heard, hearsay [anussava]|, apart from |mode of reasoning::way of examination [ākāraparivitakka]|, apart from |approving a view after consideration::acceptance of a view after understanding it [diṭṭhinijjhānakkhanti]|, they will have any pure and clear personal knowledge of this—that is not possible. Since they have no pure and clear personal knowledge, even the modicum of partial knowledge that those good ascetics and brahmins clarify [about their view] is declared to be |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| on their part. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
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.
So too, bhikkhus, regarding those ascetics and brahmins who assert thus and hold such a view: ‘The self and the world are not eternal’; or ‘The self and the world are both eternal and not eternal’; or ‘The self and the world are neither eternal nor not eternal’; or ‘The self and the world are finite’; or ‘The self and the world are infinite’; or ‘The self and the world are both finite and infinite’; or ‘The self and the world are neither finite nor infinite’; or ‘The self and the world are percipient of unity’; or ‘The self and the world are percipient of diversity’; or ‘The self and the world have limited perception’; or ‘The self and the world have immeasurable perception’; or ‘The self and the world [experience] exclusively pleasure’; or ‘The self and the world [experience] exclusively pain’; or ‘The self and the world [experience] both pleasure and pain’; or ‘The self and the world [experience] neither pleasure nor pain: only this is true, anything else is wrong’—that apart from faith, apart from inclination, apart from oral tradition, apart from mode of reasoning, apart from approving a view after consideration, they will have any pure and clear personal knowledge of this—that is not possible. Since they have no pure and clear personal knowledge, even the modicum of partial knowledge that those good ascetics and brahmins clarify [about their view] is declared to be clinging on their part. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
View: Nibbāna Here and Now
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.
Here, bhikkhus, a certain ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, enters and dwells in |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| [born] |of seclusion::of solitude [paviveka]|. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in uplifting joy born of seclusion.’ That uplifting joy born of seclusion |ceases::finishes, vanishes [nirujjhati]| in him. With the cessation of the uplifting joy born of seclusion, |displeasure::a negative state of mind; disagreeable feeling or unease born of mental contact, mental pain [domanassa]| arises, and with the cessation of displeasure, the uplifting joy born of seclusion arises.
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti. 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— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
Just as, bhikkhus, the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of the uplifting joy born of seclusion, displeasure arises, and with the cessation of displeasure, the uplifting joy born of seclusion arises. The Tathāgata directly knows this, bhikkhus. This honorable ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, enters and dwells in uplifting joy [born] of seclusion. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in uplifting joy born of seclusion.’ That uplifting joy born of seclusion ceases in him. With the cessation of the uplifting joy born of seclusion, displeasure arises, and with the cessation of displeasure, the uplifting joy born of seclusion arises. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.
Moreover here, bhikkhus, a certain ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, enters and dwells in |spiritual::free from sensual engagement, free from worldly ties [nirāmisa]| happiness[1]. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in spiritual happiness.’ That spiritual happiness ceases in him. With the cessation of spiritual happiness, the uplifting joy born of seclusion arises, and with the cessation of the uplifting joy born of seclusion, spiritual happiness arises.
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti. Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
Just as, bhikkhus, the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of spiritual happiness, the uplifting joy born of seclusion arises, and with the cessation of the uplifting joy born of seclusion, spiritual happiness arises. The Tathāgata directly knows this, bhikkhus. This honorable ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, enters and dwells in spiritual happiness. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in spiritual happiness.’ That spiritual happiness ceases in him. With the cessation of spiritual happiness, the uplifting joy born of seclusion arises, and with the cessation of the uplifting joy born of seclusion, spiritual happiness arises. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
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: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.
Moreover here, bhikkhus, a certain ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, and through the surmounting of spiritual happiness, enters and dwells in neither-painful-nor-pleasant feeling. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in neither-painful-nor-pleasant feeling.’ That neither-painful-nor-pleasant feeling ceases in him. With the cessation of the neither-painful-nor-pleasant feeling, spiritual happiness arises, and with the cessation of spiritual happiness, the neither-painful-nor-pleasant feeling arises.
Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
Just as, bhikkhus, the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of the neither-painful-nor-pleasant feeling, spiritual happiness arises, and with the cessation of spiritual happiness, the neither-painful-nor-pleasant feeling arises. The Tathāgata directly knows this, bhikkhus. This honorable ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, and through the surmounting of spiritual happiness, enters and dwells in neither-painful-nor-pleasant feeling. He thinks: ‘This is peaceful, this is sublime, that I enter upon and dwell in neither-painful-nor-pleasant feeling.’ That neither-painful-nor-pleasant feeling ceases in him. With the cessation of the neither-painful-nor-pleasant feeling, spiritual happiness arises, and with the cessation of spiritual happiness, the neither-painful-nor-pleasant feeling arises. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.
Moreover here, bhikkhus, a certain ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, through the surmounting of spiritual happiness, and through the surmounting of the neither-painful-nor-pleasant feeling, regards [himself] thus: ‘I am at peace, I have |quenched::liberated from mental defilements [nibbuta]| [mental defilements], I am |without clinging::without attachment, without grasping, lit. not taking near [anupādāna]|.’
Tayidaṁ, bhikkhave, tathāgato abhijānāti. Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati. 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. Yañca kho ayamāyasmā: ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
The Tathāgata directly knows this, bhikkhus. This honorable ascetic or brahmin, through the letting go of views regarding the past, through the letting go of views regarding the future, and through complete non-resolve regarding the fetters of sensuality, through the surmounting of the uplifting joy born of seclusion, through the surmounting of spiritual happiness, and through the surmounting of the neither-painful-nor-pleasant feeling, regards [himself] thus: ‘I am at peace, I have quenched [mental defilements], I am without clinging.’ Surely this venerable one asserts a practice conducive to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. But yet, this honorable ascetic or brahmin still clings, clinging either to a view regarding the past or clinging either to a view regarding the future, or clinging to a fetter of sensuality, or clinging to the uplifting joy born of seclusion, or clinging to spiritual happiness, or clinging to the neither-painful-nor-pleasant feeling. And that he regards [himself] thus: ‘I am at peace, I have quenched [mental defilements], I am without clinging’—even that is declared to be clinging on the part of this honorable ascetic or brahmin. Knowing: ‘This is constructed and cumbersome; but there is the cessation of constructions, there is that’—knowing thus, seeing the escape from that, the Tathāgata has gone beyond that.
Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ— channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.
Bhikkhus, this unsurpassed state of sublime peace has been awakened to by the Tathāgata, namely, |liberation through not clinging::deliverance by not grasping [anupādāvimokkho]|, by understanding as they actually are the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in the case of the |six sense bases::fields of experience, fields of sense impression [cha + phassāyatana]|.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.