[990] Therein, which are the five doctrines of Nibbāna here and now (diṭṭhadhammanibbānavāda)?
Here a certain ascetic (samaṇa) or brahmin (brāhmaṇa) is of such a doctrine, of such a view (diṭṭhi): "When, good sir, this self (attā), furnished and endowed with the five strands of sensual pleasure (kāmaguṇa), amuses itself — to that extent, good sir, this self has attained supreme Nibbāna here and now." Thus some declare the supreme Nibbāna here and now of an existing being.
Another says to him: "There is, good sir, that self of which you speak; I do not say that it does not exist. But it is not to that extent, good sir, that this self has attained supreme Nibbāna here and now. For what reason? Because sensual pleasures, good sir, are impermanent (anicca), suffering (dukkha), and subject to change; and with their change and alteration there arise sorrow, lamentation, pain, grief, and despair. When, good sir, this self, quite secluded from sensual pleasures … enters and dwells in the first jhāna — to that extent, good sir, this self has attained supreme Nibbāna here and now." Thus some declare the supreme Nibbāna here and now of an existing being.
Another says to him: "There is, good sir, that self of which you speak; I do not say that it does not exist. But it is not to that extent, good sir, that this self has attained supreme Nibbāna here and now. For what reason? Whatever thinking (vitakka) and examining (vicāra) are present therein — on account of this, this is declared to be gross (oḷārika). When, good sir, this self, with the subsiding of thinking and examining … enters and dwells in the second jhāna — to that extent, good sir, this self has attained supreme Nibbāna here and now." Thus some declare the supreme Nibbāna here and now of an existing being.
Another says to him: "There is, good sir, that self of which you speak; I do not say that it does not exist. But it is not to that extent, good sir, that this self has attained supreme Nibbāna here and now. For what reason? Whatever rapture (pīti) and exhilaration (ubbilāvita) of mind are present therein — on account of this, this is declared to be gross. When, good sir, this self, with the fading away (virāga) of rapture as well … enters and dwells in the third jhāna — to that extent, good sir, this self has attained supreme Nibbāna here and now." Thus some declare the supreme Nibbāna here and now of an existing being.
Another says to him: "There is, good sir, that self of which you speak; I do not say that it does not exist. But it is not to that extent, good sir, that this self has attained supreme Nibbāna here and now. For what reason? Whatever pleasure (sukha) and concern (ābhoga) of the mind are present therein — on account of this, this is declared to be gross. When, good sir, this self, with the abandoning of pleasure and … enters and dwells in the fourth jhāna — to that extent, good sir, this self has attained supreme Nibbāna here and now." Thus some declare the supreme Nibbāna here and now of an existing being.
These are the five doctrines of Nibbāna here and now.
The Pentad.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.