In Private · SN 36.11–36.20

SN 36.11 · In Private

SN 36.11 · Rahogatasutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

“Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of.

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā.

But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”

Vuttaṁ kho panetaṁ bhagavatā: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?

“Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of.

“Sādhu sādhu, bhikkhu. Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā mayā.

But I have also said: ‘Suffering includes whatever is felt.’

Vuttaṁ kho panetaṁ, bhikkhu, mayā: ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.

When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish.

Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… vayadhammataṁ …pe… virāgadhammataṁ …pe… nirodhadhammataṁ …pe… vipariṇāmadhammataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.

And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.

There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

Chayimā, bhikkhu, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.

SN 36.12 · In the Atmosphere (1st)

SN 36.12 · Paṭhamaākāsasutta

“Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.

“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti.

In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.

There are many and variouswinds that blow in the atmosphere.From the east they come, also the west,the north, and then the south.

Yathāpi vātā ākāse,vāyanti vividhā puthū;Puratthimā pacchimā cāpi,uttarā atha dakkhiṇā.

They are dusty and dustless,cool and sometimes warm,strong and weak;these are the different gales that blow.

Sarajā arajā capi,sītā uṇhā ca ekadā;Adhimattā parittā ca,puthū vāyanti mālutā.

So too, in this bodyfeelings arise,pleasant and painful,and those that are neutral.

Tathevimasmiṁ kāyasmiṁ,samuppajjanti vedanā;Sukhadukkhasamuppatti,adukkhamasukhā ca yā.

But when a mendicant is keen,not neglecting situational awareness,that astute personunderstands all feelings.

Yato ca bhikkhu ātāpī,sampajaññaṁ na riñcati;Tato so vedanā sabbā,parijānāti paṇḍito.

Completely understanding feelings,they’re without defilements in this very life.That knowledge master is firm in principle;when their body breaks up, they can’t be reckoned.”

So vedanā pariññāya,diṭṭhe dhamme anāsavo;Kāyassa bhedā dhammaṭṭho,saṅkhyaṁ nopeti vedagū”ti.

SN 36.13 · In the Atmosphere (2nd)

SN 36.13 · Dutiyaākāsasutta

“Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.

“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti …pe… adhimattāpi vātā vāyanti.

In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.”

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.

SN 36.14 · A Guest House

SN 36.14 · Agārasutta

“Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there.

“Seyyathāpi, bhikkhave, āgantukāgāraṁ. Tattha puratthimāyapi disāya āgantvā vāsaṁ kappenti, pacchimāyapi disāya āgantvā vāsaṁ kappenti, uttarāyapi disāya āgantvā vāsaṁ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṁ kappenti. Khattiyāpi āgantvā vāsaṁ kappenti, brāhmaṇāpi āgantvā vāsaṁ kappenti, vessāpi āgantvā vāsaṁ kappenti, suddāpi āgantvā vāsaṁ kappenti.

In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. Also pleasant, painful, and neutral feelings of the flesh arise. Also pleasant, painful, and neutral feelings not of the flesh arise.”

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti.

SN 36.15 · With Ānanda (1st)

SN 36.15 · Paṭhamaānandasutta

Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him:

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings.

“Tisso imā, ānanda, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, ānanda, vedanā.

Feeling originates from contact. When contact ceases, feeling ceases.

Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho.

The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

The pleasure and happiness that arise from feeling: this is its gratification.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.

That feeling is impermanent, suffering, and perishable: this is its drawback.

Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.

Removing and giving up desire and greed for feeling: this is its escape.

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.

But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. … For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.

And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

Atha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.

And I have also explained the progressive tranquilizing of activities. For someone who has attained the first absorption, speech has been tranquilized. … For someone who has attained the dimension of infinite space, the perception of form has been tranquilized. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

Atha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti …pe… ākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.

SN 36.16 · With Ānanda (2nd)

SN 36.16 · Dutiyaānandasutta

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, Ānanda, listen and apply your mind well, I will speak.”

“Tena hi, ānanda, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

“Yes, sir,” Ānanda replied. The Buddha said this:

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:

“Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings. …

“tisso imā, ānanda, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, ānanda, vedanā …pe… phassasamudayā …pe…

For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.

SN 36.17 · With Several Mendicants (1st)

SN 36.17 · Paṭhamasambahulasutta

Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feelings.

“Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, vedanā.

Feeling originates from contact. When contact ceases, feeling ceases.

Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho.

The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.

But I have also explained the progressive cessation of activities. … For someone who has attained the first absorption, speech has ceased. … For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. … For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.

Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.

For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.

SN 36.18 · With Several Mendicants (2nd)

SN 36.18 · Dutiyasambahulasutta

Then several mendicants went up to the Buddha … The Buddha said to them:

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavā etadavoca:

“Mendicants, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?”

“katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

“Our teachings are rooted in the Buddha. …”

“Bhagavaṁmūlakā no, bhante, dhammā …pe…”

“Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feelings. …”

“tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, vedanā …pe… phassasamudayā …pe….

(Tell in full as in the previous discourse.)

(Yathā purimasuttante, tathā vitthāretabbo.)

SN 36.19 · With Pañcakaṅga

SN 36.19 · Pañcakaṅgasutta

Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him, “Sir, how many feelings has the Buddha spoken of?”

Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?

“Chamberlain, the Buddha has spoken of three feelings: pleasant, painful, and neutral. The Buddha has spoken of these three feelings.”

“Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.

When he said this, Pañcakaṅga said to Udāyī, “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”

Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.

For a second time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”

Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā”ti.

For a second time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”

Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.

And for a third time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”

Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā”ti.

And for a third time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”

Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.

But neither was able to persuade the other.

Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.

Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.

“Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.

In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṁsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena.

I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words.

Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.

I’ve explained the teaching in all these different ways. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.

There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ— idaṁ vuccati kāmasukhaṁ. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that.

Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.

It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’

Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?

When wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.

SN 36.20 · A Mendicant

SN 36.20 · Bhikkhusutta

“Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.

“Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṁsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena.

I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words.

Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.

I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.

There are these five kinds of sensual stimulation. …

Pañcime, bhikkhave, kāmaguṇā …pe…

It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’

ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?

Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”

Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.