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MN 102PTS MN 2.228Pañcāyatana11 min read

The Five and Three

Pañcattayasutta

A middle length version of the more famous Brahmajāla Sutta (DN1), this surveys a range of speculative views and dismisses them all.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 102Middle Discourses 102

0.2PañcattayasuttaThe Five and Three

1.1Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.1.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:

2.1“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.“Mendicants, there are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end.2.2‘Saññī attā hoti arogo paraṁ maraṇā’ti—Some propose this: ‘The self is percipient and healthy after death.’22.3ittheke abhivadanti;2.4‘asaññī attā hoti arogo paraṁ maraṇā’ti—Some propose this: ‘The self is non-percipient and healthy after death.’2.5ittheke abhivadanti;2.6‘nevasaññīnāsaññī attā hoti arogo paraṁ maraṇā’ti—Some propose this: ‘The self is neither percipient nor non-percipient and healthy after death.’2.7ittheke abhivadanti;2.8sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.But some assert the annihilation, eradication, and nonexistence of an existing being, while others propose extinguishment in this life.32.9Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.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.2.10Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—In this way five become three, and three become five.42.11ayamuddeso pañcattayassa.This is the summary recital of the five and three.

3.1PTS 2.229Tatra, 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.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.5

4.1Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.4.2Ye 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—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.4.3yadi rūpasaññānaṁ yadi arūpasaññānaṁ yadi ekattasaññānaṁ yadi nānattasaññānaṁ.4.4‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṁ āneñjaṁ.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.64.5‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘That much is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’74.6iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

5.1PTS 2.231Tatra, 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, 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.8

6.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.So they reject those who assert a self that is percipient and healthy after death.6.2Taṁ kissa hetu?Why is that?6.3Saññā rogo saññā gaṇḍo saññā sallaṁ, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ: ‘asaññan’ti.Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime.

7.1Tayidaṁ, bhikkhave, tathāgato abhijānātiThe Realized One understands this as follows.7.2ye 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.There are ascetics and brahmins who assert a self that is non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.7.3Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṁ vadeyya:But if any ascetic or brahmin should say this:7.4‘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—‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’97.5netaṁ ṭhānaṁ vijjati.That is not possible.7.6‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’7.7iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

8.1PTS 2.232Tatra, 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, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death describe it as formed, or formless, or both formed and formless, or neither formed nor formless.

9.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti.So they reject those who assert a self that is percipient and healthy after death, as well as those who assert a self that is non-percipient and healthy after death.9.2Taṁ kissa hetu?Why is that?9.3Saññā rogo saññā gaṇḍo saññā sallaṁ, asaññā sammoho, etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ:Because they believe that perception is a disease, a boil, a dart; that non-perception is a stupor; and that the state of neither perception nor non-perception is peaceful and sublime.109.4‘nevasaññānāsaññan’ti.

10.1Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.10.2Ye 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.There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and healthy after death, describing it as formed, or formless, or both formed and formless, or neither formed nor formless.10.3Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṁ paññapenti, byasanañhetaṁ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.Some ascetics or brahmins assert the embracing of that dimension merely through the conditioned phenomena of what ought be seen, heard, thought, and known. But that is said to be a disastrous approach.1110.4Na hetaṁ, bhikkhave, āyatanaṁ saṅkhārasamāpattipattabbamakkhāyati;For that dimension is said to be not attainable by means of conditioned phenomena,1210.5saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati.but only with a residue of conditioned phenomena.1310.6‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’10.7iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

11.1PTS 2.233Tatra, 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, the ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being reject those who assert a self that is healthy after death, whether percipient or non-percipient or neither percipient nor non-percipient.11.2Taṁ kissa hetu?Why is that?11.3Sabbepime bhonto samaṇabrāhmaṇā uddhaṁ saraṁ āsattiṁyeva abhivadanti:Because they think: ‘All of those ascetics and brahmins only propose their attachment to heading upstream:1411.4‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.“After death we shall be like this! After death we shall be like that!”

12.1Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṁ hoti:Suppose a trader was going to market, thinking:12.2‘ito me idaṁ bhavissati, iminā idaṁ lacchāmī’ti;“With this, that shall be mine! This way, I shall get that!”12.3evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:In the same way, those ascetics and brahmins seem to be like traders when they say:1512.4‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.“After death we shall be like this! After death we shall be like that!”’12.5Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.12.6Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.The ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality.1612.7Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṁ vā khilaṁ vā anuparidhāvati anuparivattati;Suppose a mutt on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar.1712.8evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.In the same way, those ascetics and brahmins, from fear and disgust with substantial reality, just keep running and circling around substantial reality.12.9‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’12.10iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

13.1Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṁ vā aññataraṁ.Whatever ascetics and brahmins speculate and theorize about the final end, and propose various hypotheses concerning the final end, all of them propose one or other of these five topics.18

14.1PTS 2.234Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.1914.2‘Sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are eternal.’2014.3ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are not eternal.’2114.4ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are both eternal and not eternal.’2214.5ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are neither eternal nor not eternal.’2314.6ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are finite.’2414.7ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are infinite.’14.8ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are both finite and infinite.’14.9ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are neither finite nor infinite.’14.10ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are unified in perception.’14.11ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos are diverse in perception.’14.12ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos have limited perception.’14.13ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos have limitless perception.’14.14ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos experience nothing but happiness.’14.15ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos experience absolute suffering.’14.16ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos experience both happiness and suffering.’14.17ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—‘The self and the cosmos experience neither happiness nor suffering.’14.18ittheke abhivadanti.

15.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:Now, consider the ascetics and brahmins whose view is as follows.15.2‘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.‘The self and the cosmos are eternal. This is the only truth, anything else is futile.’ It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.15.3Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.But in the absence of personal knowledge that is pure and bright, even the portion of knowledge they illuminate is said to be grasping on their part.2515.4‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’15.5iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

16.1PTS 2.235Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:Now, consider the ascetics and brahmins whose view is as follows.16.2‘asassato attā ca loko ca, idameva saccaṁ moghamaññan’ti …pe…The self and the cosmos are not eternal,16.3sassato ca asassato ca attā ca loko ca …or both eternal and not eternal,16.4nevasassato nāsassato attā ca loko ca …or neither eternal nor not-eternal,16.5antavā attā ca loko ca …or finite,16.6anantavā attā ca loko ca …or infinite,16.7antavā ca anantavā ca attā ca loko ca …or both finite and infinite,16.8nevantavā nānantavā attā ca loko ca …or neither finite nor infinite,16.9ekattasaññī attā ca loko ca …or of unified perception,16.10nānattasaññī attā ca loko ca …or of diverse perception,16.11parittasaññī attā ca loko ca …or of limited perception,16.12appamāṇasaññī attā ca loko ca …or of limitless perception,16.13ekantasukhī attā ca loko ca …or experience nothing but happiness,16.14ekantadukkhī attā ca loko ca …or experience absolute suffering,16.15sukhadukkhī attā ca loko ca …or experience both happiness and suffering,16.16adukkhamasukhī 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.or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation.16.17Paccattaṁ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ upādānamakkhāyati.But in the absence of personal knowledge that is pure and bright, even the portion of knowledge they illuminate is said to be grasping on their part.16.18‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’16.19iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

17.1Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enter and remain in the rapture of seclusion:2617.2‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’17.3Tassa sā pavivekā pīti nirujjhati.But that rapture of seclusion of theirs ceases.17.4Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.27

18.1Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.18.2evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.18.3Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.18.4Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekaṁ pītiṁ upasampajja viharati:This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, enters and remains in the rapture of seclusion:18.5‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ pavivekaṁ pītiṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’18.6Tassa sā pavivekā pīti nirujjhati.But that rapture of seclusion of theirs ceases.18.7Pavivekāya pītiyā nirodhā uppajjati domanassaṁ, domanassassa nirodhā uppajjati pavivekā pīti.When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.18.8‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’18.9iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

19.1PTS 2.236Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṁ sukhaṁ upasampajja viharati:Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in pleasure not of the flesh.2819.2‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’19.3Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.But that pleasure not of the flesh of theirs ceases.19.4Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.

20.1Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …20.2evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.20.3Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.20.4Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṁ sukhaṁ upasampajja viharati:This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in pleasure not of the flesh.20.5‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ nirāmisaṁ sukhaṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in pleasure not of the flesh.’20.6Tassa taṁ nirāmisaṁ sukhaṁ nirujjhati.But that pleasure not of the flesh of theirs ceases.20.7Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṁ sukhaṁ.When pleasure not of the flesh ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, pleasure not of the flesh arises.20.8‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’20.9iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

21.1PTS 2.237Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enter and remain in neutral feeling.2921.2‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’21.3Tassa sā adukkhamasukhā vedanā nirujjhati.Then that neutral feeling ceases.21.4Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.

22.1Seyyathāpi, bhikkhave, yaṁ chāyā jahati taṁ ātapo pharati, yaṁ ātapo jahati taṁ chāyā pharati;It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …22.2evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.22.3Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.22.4Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati:This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling.22.5‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti.‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’22.6Tassa sā adukkhamasukhā vedanā nirujjhati.Then that neutral feeling ceases.22.7Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feeling arises.22.8‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’22.9iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

23.1Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:Now, some ascetics and brahmins, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.23.2‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’30

24.1Tayidaṁ, bhikkhave, tathāgato abhijānāti.The Realized One understands this as follows.24.2Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:This good ascetic or brahmin, letting go of theories about the first beginning and the final end, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling.24.3‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;They regard themselves like this: ‘I am at peace; I am quenched; I am free of grasping.’24.4addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati.Clearly this venerable speaks of a practice that’s conducive to extinguishment.3124.5Atha 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.Nevertheless, they still grasp at theories about the first beginning or the final end, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling.3224.6Yañca kho ayamāyasmā:And when they regard themselves like this:24.7‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.‘I am at peace; I am quenched; I am free of grasping,’ that’s also said to be grasping on their part.24.8‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti—‘All that is conditioned and crude. But there is the cessation of conditions—<em>that</em> is real.’24.9iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

25.1Idaṁ kho pana, bhikkhave, tathāgatena anuttaraṁ santivarapadaṁ abhisambuddhaṁ yadidaṁ—But the Realized One has awakened to the supreme state of sublime peace, that is,25.2channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimokkho”ti.liberation by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape.”33

25.3PTS 2.238Idamavoca bhagavā.That is what the Buddha said.25.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.

25.5Pañcattayasuttaṁ niṭṭhitaṁ dutiyaṁ.

Translator’s notes

  1. This sutta is something of a “middle length” version of the better-known Brahmajālasutta (DN 1). Both these texts emphasize the importance of understanding the views of others. This is important, because we live and communicate in a cultural context, and our views are shared with those of others. Some of the views defined here are still current today, while others have disappeared in history. But we can still learn from the Buddha’s method to learn how to approach different views today.

    A Tibetan translation of the Mūlasarvāstivāda Pañcatraya Sūtra is discussed by Peter Skilling in Mahāsūtras II, pp. 469–511.

    ↩ mn102:1.1

  2. The first three are varieties of eternalism.

    Aroga (“healthy”) is explained by the commentary as “permanent” (nicca), drawing on the root sense of the word, “unbroken”. However, aroga is always used in the sense “free of disease, well, healthy” (eg. MN 97:2.4), and this applies to the Brahmanical tradition as well as the Buddhist. Chandogya Upaniṣad 7.26.2 says that one who sees (the self) does not see death, they have no disease or pain. Bṛhadāraṇyaka Upaniṣad 4.4.12 similarly says that one who sees the self will not suffer in the wake of the body, which Śaṅkāra explains, “Struggling with desires for himself, for his son, for his wife, and so on, he is born and dies again and again, and is diseased when his body is diseased.”

    ↩ mn102:2.2

  3. “Extinguishment in the present life” sounds like the Buddhist view, but since it is collected here with wrong views, it refers to misapprehension of absorption as being Nibbāna (MN 102:24.1). This is similar to the five views of DN 1:3.19.1. DN 1 adds sensual pleasures as a kind of false Nibbāna; it also makes it explicit that it is the extinguishment of “an existing being”.

    In both suttas “extinguishment in the present life” is included with the views about the future, for unclear reasons. Skilling notes, however, that in the Pañcatraya Sūtra, “extinguishment in the present life” constitutes a separate category.

    ↩ mn102:2.8

  4. That is, there are five total propositions, of which the first three are varieties of eternalism, which if treated as a group, gives three kinds of views.

    ↩ mn102:2.10

  5. The Buddha subdivides the first kind of eternalist according to the kind of self that is envisaged.

    The “form” of the self may be either “coarse” form such as a human body, or “subtle form” like the heaven realms.

    A formless self is associated with formless attainments.

    “Having form and being formless” is not meant as a paradox. It could mean that the self evolves or transitions through different states, sometimes having form, sometimes not. Or it could refer to something like different layers of sheaths of the self, where everything is the self, but may be lesser attributes of self.

    Unified perception results from jhāna, diverse perception from sense experience.

    Limited perception is associated with sense consciousness or a limited attainment of absorption, while limitless perception is associated with a limitless absorption. This seems to refer to the first formless attainment.

    “Universal consciousness” (viññāṇakasiṇa) is equivalent to the second formless attainment, which is mentioned by both the Pali commentary and the Pañcatraya Sūtra.

    ↩ mn102:3.1

  6. This is the third formless attainment.

    The fourth formless attainment, “neither perception nor non-perception” is so subtle that it cannot be considered an attainment with perception.

    ↩ mn102:4.4

  7. This describes the development of insight based on deep absorption. Even the most refined states are still conditioned and therefore “coarse” compared to Nibbāna.

    ↩ mn102:4.5

  8. The suttas occasionally mention the “non-percipient beings” (DN 1:2.31.1). The commentaries explain this as a realm of pure form, where consciousness is suspended for a long time. This is tricky to interpret in line with the Buddhist classes of existence, since such a state could not be considered “formless”. A similar problem comes when the dimension of neither perception nor non-perception is considered to have form (MN 102:8.1). Such cases must refer to sectarian views that do not fit within the Buddhist system.

    ↩ mn102:5.1

  9. Also at SN 22.53:2.2, etc.

    The process of rebirth is often described in terms of consciousness, as in dependent origination or, say, the “stream of consciousness” (DN 28:7.13). However, consciousness never exists by itself, but only in relation to the other aggregates. The case of the formless realm might seem an exception, yet even formless rebirth is dependent on form of the past, since the four “form” absorptions are the basis for the formless attainments. Thus while the formless realms can be described without reference to present form they cannot be described without reference to form at all.

    ↩ mn102:7.4

  10. This is the highest of the formless attainments.

    “Stupor” is sammoha.

    ↩ mn102:9.3

  11. The commentary resolves the compound diṭṭhasutamutaviññātabba by applying the future passive participle viññātabba to the preceding items: diṭṭhaviññātabbamattena sutaviññātabbamattena mutaviññātabbamattena. However the same phrase occurs at SN 35.95:10.1 and AN 4.24:7.5, and in both cases the future passive sense is clearly meant to be distributed to each item. This grammatical form is characteristic of the epistemic tetrad from its origins (Bṛhadāraṇyaka Upaniṣad 2.4.5, 4.5.6).

    ↩ mn102:10.3

  12. Cp. SN 14.11.

    ↩ mn102:10.4

  13. This “residue” is the dimension of neither perception nor non-perception itself.

    ↩ mn102:10.5

  14. For uddhaṁ saraṁ (“heading upstream”) in the sense “heading for rebirth in a higher realm”, compare uddhaṁsoto (“one who heads upstream”), a term for a non-returner.

    ↩ mn102:11.3

  15. This is a pointed criticism of those who approach spiritual life with a materialist mindset.

    ↩ mn102:12.3

  16. “Fear and disgust” is what in the second Noble Truth is called “craving for non-existence” (vibhavataṇhā).

    “Substantial reality” (sakkāya) is the five aggregates that make up the three realms of existence, and which are grasped at as an “existing being” (sato sattassa).

    ↩ mn102:12.6

  17. Sā (Sanskrit śvan) is a short form for “dog” from the same root as soṇa, suvāna, and sunakha, all of which are distantly related to English “hound”. We also find the unrelated term kukkura, “dog”.

    This simile is also at SN 22.99:2.1.

    ↩ mn102:12.7

  18. This statement seems misplaced here, as the introduction included “extinguishment in the present life” which has not yet been discussed. Probably it should occur further down, perhaps at MN 102:25.1.

    The use of āyatana here is unusual. It seems the commentary understood it to mean the full scope of the topics treated, including the introduction, detailed analysis, and conclusion.

    ↩ mn102:13.1

  19. “Theories of the past” are not mentioned in the introduction. In the Brahmajālasutta (DN 1), such theories are logically described before theories of the future. The theories of the past are similar to those of the Brahmajālasutta, but not identical, so they cannot have been simply copied over. These theories may have originally been mentioned in the introduction and listed at the start of the sutta, but displaced due to textual corruption. We have already seen in the preceding segment that corruption is likely at this point. Analayo discusses this issue in detail (Comparative Study, vol. ii, p. 597ff.).

    ↩ mn102:14.1

  20. See the four kinds of eternalism at DN 1:1.30.1.

    The phrase “self and cosmos” (attā ca loko ca) refers to the Upaniṣadic view, where the Self is ultimately a contingent aspect of the divinity that is the cosmos. That is why they occur together, as their nature and fate is inseparable. This is not true of other philosophies, as for example where a “soul” is created in a pre-existing universe, or when the universe is felt to be impermanent but the soul is eternal.

    ↩ mn102:14.2

  21. This implies that at some point in the past, the self and the world appeared, which the commentary equates with the two kinds of “origination by chance” of DN 1:2.30.1.

    ↩ mn102:14.3

  22. Compare the four kinds of “partial eternalism” (DN 1:2.1.1).

    ↩ mn102:14.4

  23. The commentary suggests that these are the “endless flip-floppers” of DN 1:2.23.1. That may be so, but they are characterized by the refusal to make a statement, whereas here we have a definite statement, even if the exact sense is unclear. As a rule, constructions of the “neither … nor” type point to a subtle state that does not fit a dualistic description. Perhaps it refers to a philosophy that words such as “eternal” are inadequate, because “eternal” means “live for an infinite time” whereas they believed in a destiny that transcends time.

    ↩ mn102:14.5

  24. These four views correspond to the same four “theories of the past” at DN 1:2.16.1. In addition, all the following items in this list are “theories of the future” at DN 1:2.38.7. Clearly it is possible to have similar views in relation to both the past and future. The classification of the finitude of the cosmos in relation to time seems puzzling, although in a relativistic universe time and distance are inextricably linked by the speed of light.

    ↩ mn102:14.6

  25. The phrase “pure and bright” (parisuddhe pariyodāte) normally describes the fourth absorption. The argument here may be parsed as follows. Even in the highest form of consciousness it is not possible to directly know such things as whether the cosmos is infinite. Any such doctrine, therefore, must be inferred from experience through the five forms of unreliable knowledge starting with faith. They are therefore confidently asserting things of which they have no direct knowledge. Because of this, even the portion of genuine knowledge and insight their meditation has brought them is corrupted by attachment.

    Pariyodāta (“bright”) is glossed by the commentary as pabhassara (“radiant”). But “brighten” doesn’t quite work here for the verbal form pariyodapenti, so I use “illuminate”.

    ↩ mn102:15.3

  26. The following section illustrates how genuine experiences of deep meditation become misapprehended as “extinguishment in the present life”. It begins with a lengthy and unique description of the absorptions, before specifying how grasping intervenes.

    The “rapture of seclusion” includes the first two absorptions, which are characterized by rapture (pīti).

    ↩ mn102:17.1

  27. Upon emerging from the bliss of absorption, the mind experiences anew all the flavors of life, including sadness. Typically a meditator is happy and refreshed for a long time after a deep meditation. Still, there can be a sense of loss of the blissful state, and a melancholy reflection that that too is impermanent.

    ↩ mn102:17.4

  28. The “pleasure not of the flesh” (nirāmisaṁ sukhaṁ) is the third absorption, characterized by the ending of rapture and the persistence of pleasure (sukha). At SN 36.31:5.1 it is described as all the jhānas leading up to the third. The same sense is also at AN 6.45:24.3.

    ↩ mn102:19.1

  29. This is the fourth absorption.

    ↩ mn102:21.1

  30. The repeated “I am” (ahamasmi) emphasizes the conceit that reinforces the sense of self.

    ↩ mn102:23.2

  31. The practice of absorption leads to Nibbāna, but if the state of absorption itself is misapprehended as being Nibbāna, the misapprehension is a form of attachment.

    ↩ mn102:24.4

  32. This contrasts with the earlier statement that they had let go of views of the past and future before entering absorption. Perhaps they had had temporarily let them go, only for them to re-arise later. Or perhaps there is an editorial issue.

    ↩ mn102:24.5

  33. The Brahmajālasutta also emphasizes how liberation from the “sixty-two” wrong views is achieved through insight into the “six fields of contact” (DN 1:3.72.1).

    ↩ mn102:25.2