Majjhima Nikaya - Pancattaya Sutta

102. Pancattaya Sutta - English MAJJHIMA NIKAYA III
1. 2. Pa¤cattayasuttaü
(102) The five and the three

I heard thus.
At one time the Blessed One was living in the monastery offered by Anathapindika
in Jet's grove in Sàvatthi. The Blessed One addressed the bhikkhus from there.
`Bhikkhus, there are certain recluses and brahmans who declare views about the
future. Such as there will be a healthy perceptive self after death. There will
be a healthy non- perceptive self after death. There will be a healthy neither
perceptive nor non-perceptive self after death. Or else the annihilation,
destruction and the non existence of the conscience. Or else the extinction here
and now. These five are sometimes declared as three, as there is a healthy self
after death, the annihilation, destruction and non existence of the conscience
and extinction here and now. So these five sometimes become three and the three
sometimes become five. This is the short exposition of the five and the three.
Bhikkhus, those recluses and brahmins who make known a healthy perceptive self
after death, declare of a material self or an immaterial self, or of a self that
is material and immaterial, or else a self that is neither material nor
immaterial. Or they make known of a healthy self, with a single perception, or
with various perceptions, or a limited perception, or an unlimited perception,
healthy after death. A certain one overcoming the object, consciousness,
declares of limitless imperturbability. The Thus Gone One knows those recluses
and brahmins who make known a healthy perceptive self after death, declaring of,
a material self or an immaterial self, or a self that is material and
immaterial, or else a self that is neither material nor immaterial. Or of those
that make known of a healthy self, with a single perception, or with various
perceptions, or a limited perception, or an unlimited perception, healthy after
death. The Thus Gone One also knows of these perceptions which are incomparably
pure in the highest order, whether material or immaterial, whether a single
perception, or various perceptions. He knows of the sphere of nothingness too,
which is limitlessly imperturbable. Knows that these are compounded and coarse,
there is a cessation of determinations, knowing the escape from this, the Thus
Gone One overcame them.
Bhikkhus, those recluses and brahmins that declare of a non perceptive self
healthy after death, declare of, a material, or an immaterial, or of a material
and immaterial, or of a neither material nor immaterial non perceptive self
healthy after death. Here, bhikkhus, a certain recluse or brahmin who declares a
perceptive self healthy after death, would revile those recluses and brahmins.
What is the reason for that? Perception, is an ailment, an abcess, an arrow,
this non perception is peaceful and exalted. The Thus Gone One knows it. The
recluses and brahmins who make known of a non-perceptive self healthy after
death, declare of a material or immaterial, or a material and immaterial, or a
neither material nor immaterial non-perceptive self healthy after death.
Bhikkhus, if a recluse or brahmin was to say, I will make known the coming and
going, disappearing and appearing, growth and development without matter,
without feelings, without perceptions, without determinations and without
consciousness, it is not a possibility. That is compounded and coarse, there is
the cessation of determinations. The Thus Gone knowing the escape overcame it
Bhikkhus, those recluses or brahmins who make known of a neither perceptive nor
non-perceptive self healthy after death, declare of a neither perceptive nor non
perceptive self, of material, or of immaterial, or of material and immaterial,
or of neither material nor immaterial. Here, bhikkhus, certain recluses or
brahmins who declare a perceptive self healthy after death and those who declare
a non-perceptive self healthy after death, revile those recluses and brahmins.
What is the reason for that? Perception, is an ailment, an abcess, an arrow, its
delusion this neither peception nor non perception is peaceful and exalted. The
Thus Gone One knows it.
Those good recluses and brahmins who make known a neither perceptive nor
non-perceptive self healthy after death, declare of a neither perceptive nor non
perceptive self, of matter, or of non matter, or of matter and non matter, or of
neither matter nor non matter. Bhikkhus, whoever recluses and brahmins make
known the mental achievements in the spheres of seeing, hearing, smelling,
tasting and touch with determinations, I declare these achievments as
destruction. Bhikkhus, I declare these should not be achieved with
determinations. but come to the end of determinations. [1] This is compounded
and coarse, there is a cessation of determinations. The Thus Gone One seeing the
escape, overcame it.
Bhikkhus, of those recluses and brahmins that make known, the perceptive self
healthy after death, the non-perceptive self healthy after death and also the
neither perceptive nor the non-perceptive self healthy after death, certain ones
revile the recluses and brahmins who declare the annihilation, destruction and
the non existence of the conscience. What is the reason for that? All these good
recluses and brahmins declare their attachments hanging upside down, saying we
will be in the future. As it would occur to a merchant gone to trade, it will be
to me thus, and I will make gains. Thus, I will be in the future occurs to the
recluses and brahmins as to the merchant gone to trade. The Thus Gone One knows.
Those recluses and brahmins, who declare the annihilation, destruction and the
non existence of the conscience, fear the self loathe it, and run round that
same self. Like one bound to a wooden or iron post would run round and round the
post. In the same manner those recluses and brahmins, who declare the
annihilation, destruction and the non existence of the conscience of the person,
fear the self, loathe it, and run round that same self. This is compounded and
coarse, there is a cessation of determinations. The Thus Gone One seeing the
escape, overcame it.
Whoever recluses and brahmins declared views about the future did so declaring
one or the other of the five of these. Bhikkhus, there are recluses and brahmins
who make known views about the past. They also get included in one or the other
of these five. There are recluses and brahmins who declare views about the past
such as the self and the world are eternal, this only is the truth, all else is
false, the self and the world are not eternal, this only is the truth, all else
is false, the self and the world are eternal and not eternal, this only is the
truth, all else is false, the self and the world are neither eternal nor non
eternal, this only is the truth, all else is false. The self and the world are
limited, the self and the world are unlimited, the self and the world are
limited and unlimited, the self and the world are neither limited nor unlimited,
this only is the truth all else is false. The self and the world are of one
perception, are of various perceptions, are of a limited perception, are of
unlimited perception, this only is the truth all else is false. The self and the
world, is completely pleasant, is completely unpleasant, is pleasant and
unpleasant, is neither unpleasant nor pleasant, this only is the truth all else
is false.
Bhikkhus, those recluses and brahmins who declare the view, the self and the
world is eternal, this only is the truth, all else is false. That they should by
themselves realize this pure view without a faith, a liking, hearsay, careful
thinking and without a pleased view is not a possibility. When there is
something realized by these good recluses and brahmins by themselves, there
should be a certain amount of purity in these recluses and brahmins, yet they
tell of a holding. This is compounded and coarse, there is a cessation of
determinations. Knowing this the Thus Gone One seeing the escape and overcame
it.
Bhikkhus, the recluses and brahmins who bear the view the self and world is not
eternal, eternal and not eternal, neither eternal nor non eternal, limited,
unlimited, limited and unlimited, neither limited nor not limited, of one
perception, of various perceptions, of limited perception, of unlimited
perception, only pleasant, only unpleasant, pleasant and unpleasant, neither
unpleasant nor pleasant, this only is the truth, all else is false That they
should by themselves realize this pure view without a faith, a liking, hearsay,
careful thinking and without a pleased view is not a possibility. When there is
something realized by these good recluses and brahmins by themselves, there
should be a certain amount of purity in these recluses and brahmins, yet they
tell of a holding. This is compounded and coarse, there is a cessation of
determinations. Knowing this the Thus Gone One seeing the escape overcame it.
Bhikkhus, a certain recluse or brahmin gives up views about the past and future,
not intending any sensual bonds, abides in joy secluded, thinking this is
peaceful and exalted. This joy born of seclusion ceases and displeasure and
unpleasantness arises to him. When the displeasure and unpleasantness ceases,
that joy born of seclusion arises to him. It is like the shade that is dispelled
with light and the light that is dispelled with the shade. In the same manner a
certain recluse or brahmin gives up views about the past and future, not
intending any sensual bonds, abides in joy secluded, thinking this is peaceful
and exalted. This joy born of seclusion ceases and displeasure and
unpleasantness arises to him. When the displeasure and unpleasantness ceases,
that joy born of seclusion arises to him. The Thus Gone One knows, this good
recluse or brahmin giving up views about the past and views about the future,
not intending any sensual bonds, abides in joy secluded, thinking this is
peaceful and exalted. This joy born of seclusion ceases and displeasure and
unpleasantness arises to him. When the displeasure and unpleasantness ceases,
that joy born of seclusion arises to him. This is compounded and coarse, there
is a cessation of determinations. Knowing this the Thus Gone One seeing the
escape overcame it
Bhikkhus, a certain recluse or brahmin gives up views about the past and views
about the future, not intending any sensual bonds, overcomes the joy of
seclusion, and abides, in immaterial pleasantness thinking, this abiding in
immaterial pleasantness, is peaceful and exalted. That immaterial pleasantness
ceases and the joy of seclusion arises to him. When the joy of seclusion ceases,
the immaterial pleasantness arises to him. It is like the shade that is
dispelled with light and the light that is dispelled with the shade. In the same
manner a certain recluse or brahmin gives up views about the past and future,
not intending any sensual bonds, overcoming the joy of seclusion, abides in
immaterial pleasantness thinking the immaterial pleasantness, is peaceful and
exalted. The immaterial pleasantness ceases and the joy born of seclusion arises
to him. When the joy born of seclusion fades, immaterial pleasantness arises The
Thus Gone One knows this good recluse or brahmin giving up views about the past
and views about the future, not intending any sensual bonds, overcoming the joy
of seclusion, abides in immaterial pleasantness thinking that immaterial
pleasantness is peaceful and exalted. That immaterial pleasantness fades and the
joy of seclusion arises to him. When the joy of seclusion fades the immaterial
pleasantness arises to him. This is compounded and coarse, there is a cessation
of determinations. Knowing this the Thus Gone One seeing the escape overcame it.
Bhikkhus, a certain recluse or brahmin gives up views about the past and views
about the future, not intending any sensual bonds, overcomes the joy of
seclusion, overcomes immaterial pleasantness, and abides in neither unpleasant
nor pleasant feelings thinking, this abiding in neither unpleasant nor pleasant,
is peaceful and exalted. Those neither unpleasant nor pleasant feelings cease
and the immaterial pleasant feelings arise to him. When the immaterial pleasant
feelings cease, the neither unpleasant nor pleasant feelings arise to him. It is
like the shade that is dispelled with light and the light that is dispelled with
the shade. In the same manner a certain recluse or brahmin gives up views about
the past and views about the future, not intending any sensual bonds, overcoming
the joy of seclusion, overcoming immaterial pleasant feelings abides in neither
unpleasant nor pleasant feelings thinking the neither unpleasant nor pleasant
feelings are peaceful and exalted. The neither unpleasant nor pleasant feelings
cease and immaterial pleasant feelings arise to him. When immaterial pleasant
feelings fade, neither unpleasant nor pleasant feelings arise to him. The Thus
Gone One knows, this good recluse or brahmin giving up views about the past and
views about the future, not intending any sensual bonds, overcoming the joy of
seclusion, and overcoming immaterial pleasant feelings abides in neither
unpleasant nor pleasant feelings thinking that neither unpleasant nor pleasant
feelings are peaceful and exalted. Those neither unpleasant nor pleasant
feelings fade and immaterial pleasant feelings arise to him. When immaterial
pleasant feelings fade neither unpleasant nor pleasant feelings arise This is
compounded and coarse, there is a cessation of determinations. Knowing this the
Thus Gone One seeing the escape and overcame it
Bhikkhus, a certain recluse or brahmin gives up views about the past and views
about the future, not intending any sensual bonds, overcomes the joy of
seclusion, overcomes immaterial pleasant feelings, and overcomes neither
unpleasant nor pleasant feelings and thinks I'm appeased, I'm extinguished, I do
not hold. The Thus Gone One knows, this good recluse or brahmin, giving up views
about the past and about the future, not intending any sensual bonds, overcoming
the joy of seclusion, overcoming immaterial pleasant feelings and overcoming
neither unpleasant not pleasant feelings, thinks I'm appeased, extinguished and
do not hold. This venerable one is close to extinction, yet is holding to views
of the past, or views of the future, or holding to the sensual bond, or to the
joy of seclusion, or to immaterial pleasant feelings, or to neither unpleasant
not pleasant feelings. That this venerable one says I'm appeased, extinguished
and not holding, talks of his holdings This is compounded and coarse, there is a
cessation of determinations. Knowing this the Thus Gone One seeing the escape
overcame it
This is the incomparably noble appeasement realized by the Thus Gone One, as it
really is, of the arising, fading, satisfaction, and the danger of the six
mental spheres of contact, that is non holding release. The Thus Gone One has
realized this incomparable noble appeasement, knowing as it really is the
arising, fading, satisfaction, danger, and the escape from them, and is released
without holdings.
The Blessed One said thus and those bhikkhus delighted in the words of the
Blessed One.
[1] Bhikkhus, whoever recluses or brahmins make known the mental achievements in
the spheres of seeing, hearing, smelling, tasting and touch, with
determinations, I declare these achievements as destruction. Bhikkhus, I declare
that these should not be achieved with determinations, but come to the end of
determinations (Ye keci bhikkhave samanabrahmanà diññhasutamutavi¤¤àtabbassa
sankhàramattena etassa àyatanassa upasampadaü pa¤¤àpenti, byasanaü hi etaü
bhikkhave akkhàyati àyatanassa upasampadàya: na h' etaü bhikkhave, àyatanaü
sasaõkhàrasamàpattipattabbaü akkhàyati sasaükhàràvasesàsamàpattipattabbaü etaü
bhikkhave àyatanaü akhàyati). The achievements of heavenly, eye, ear, nose,
taste and other forms of clairvoyance like going through space, the Blessed One
says should not be attained before realizing extinction `nibbàana'. It leads to
destruction, as it did to Venerable Devadatta. They should be attained after
attaining extinction. Devadatta and some other co-associates of his became
conceited about their attainments, and could not proceed any further.