--- title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 26 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-4/26/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga, section 26. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/26/" --- # Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga *The Buddha, tr. Bhikkhu Sujato* The six senses and their objects, the Fire Sermon, feelings, and the unconditioned. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 26. The Explanation of the Hundred and Eight · SN 36.21–36.31 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/26/#p-N [¶0] SN 36.21 · With Sīvaka > Pali: SN 36.21 · Sīvakasutta [¶1] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. [¶2] Then the wanderer Moḷiyasīvaka went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: > Pali: Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca: [¶3] “Worthy Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does the worthy Gotama say about this?” > Pali: “santi, bho gotama, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Idha bhavaṁ gotamo kimāhā”ti? [¶4] “Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say. > Pali: “Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti, yañca loke saccasammataṁ tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi. [¶5] Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … exertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.” > Pali: Semhasamuṭṭhānānipi kho, sīvaka …pe… vātasamuṭṭhānānipi kho, sīvaka …pe… sannipātikānipi kho, sīvaka …pe… utupariṇāmajānipi kho, sīvaka …pe… visamaparihārajānipi kho, sīvaka …pe… opakkamikānipi kho, sīvaka …pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṁ, sīvaka, saccasammataṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti yañca loke saccasammataṁ tañca atidhāvanti. Tasmā ‘tesaṁ samaṇabrāhmaṇānaṁ micchā’ti vadāmī”ti. [¶6] When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, moḷiyasīvako paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶7] “Bile, phlegm, and wind, their conjunction, and the weather, not taking care of yourself, exertion, and the result of deeds is the eighth.” > Pali: “Pittaṁ semhañca vāto ca, Sannipātā utūni ca; Visamaṁ opakkamikaṁ, Kammavipākena aṭṭhamī”ti. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 36.22 · The Explanation of the Hundred and Eight > Pali: SN 36.22 · Aṭṭhasatasutta [¶10] “Mendicants, I will teach you an exposition of the teaching on the hundred and eight. Listen … > Pali: “Aṭṭhasatapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha. [¶11] And what is the exposition of the teaching on the hundred and eight? 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. > Pali: Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? 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. [¶12] And what are the two feelings? Physical and mental. These are called the two feelings. > Pali: Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca— imā vuccanti, bhikkhave, dve vedanā. [¶13] And what are the three feelings? Pleasant, painful, and neutral feelings. … > Pali: Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, tisso vedanā. [¶14] And what are the five feelings? The faculties of pleasure, pain, happiness, sadness, and equanimity. … > Pali: Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— imā vuccanti, bhikkhave, pañca vedanā. [¶15] And what are the six feelings? Feeling born of eye contact … ear contact … nose contact … tongue contact … body contact … mind contact. … > Pali: Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā …pe… manosamphassajā vedanā— imā vuccanti, bhikkhave, cha vedanā. [¶16] And what are the eighteen feelings? There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. … > Pali: Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā— imā vuccanti, bhikkhave, aṭṭhārasa vedanā. [¶17] And what are the thirty-six feelings? Six kinds of domestic happiness and six kinds of renunciate happiness. Six kinds of domestic sadness and six kinds of renunciate sadness. Six kinds of domestic equanimity and six kinds of renunciate equanimity. … > Pali: Katamā ca, bhikkhave, chattiṁsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā— imā vuccanti, bhikkhave, chattiṁsa vedanā. [¶18] And what are the hundred and eight feelings? Thirty six feelings in the past, future, and present. These are called the hundred and eight feelings. > Pali: Katamañca, bhikkhave, aṭṭhasataṁ vedanā? Atītā chattiṁsa vedanā, anāgatā chattiṁsa vedanā, paccuppannā chattiṁsa vedanā— imā vuccanti, bhikkhave, aṭṭhasataṁ vedanā. [¶19] This is the exposition of the teaching on the hundred and eight.” > Pali: Ayaṁ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. [¶20] > Pali: Dutiyaṁ. [¶21] SN 36.23 · With a Mendicant > Pali: SN 36.23 · Aññatarabhikkhusutta [¶22] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: [¶23] “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to 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?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶24] “Mendicant, there are these three feelings: pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, bhikkhu, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. [¶25] Feeling originates from contact. Craving is the practice that leads to the origin of feeling. > Pali: Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. [¶26] When contact ceases, feeling ceases. 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. > Pali: Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶27] The pleasure and happiness that arise from feeling: this is its gratification. > Pali: Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo; [¶28] That feeling is impermanent, suffering, and perishable: this is its drawback. > Pali: yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo; [¶29] Removing and giving up desire and greed for feeling: this is its escape.” > Pali: yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti. [¶30] > Pali: Tatiyaṁ. [¶31] SN 36.24 · Before > Pali: SN 36.24 · Pubbasutta [¶32] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to 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?’ > Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti? [¶33] Then it occurred to me: ‘There are these three feelings: pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. Craving is the practice that leads to the origin of feeling … Removing and giving up desire and greed for feeling: this is its escape.’” > Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘tisso imā vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā …pe… yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan’”ti. [¶34] > Pali: Catutthaṁ. [¶35] SN 36.25 · Knowledge > Pali: SN 36.25 · Ñāṇasutta [¶36] “‘These are the feelings.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. > Pali: “‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. [¶37] ‘This is the origin of feeling.’ … > Pali: ‘Ayaṁ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. [¶38] ‘This is the practice that leads to the origin of feeling.’ … > Pali: ‘Ayaṁ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶39] ‘This is the cessation of feeling.’ … > Pali: ‘ayaṁ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶40] ‘This is the practice that leads to the cessation of feeling.’ … > Pali: ‘ayaṁ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶41] ‘This is the gratification of feeling.’ … > Pali: ‘ayaṁ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… [¶42] ‘This is the drawback of feeling.’ … > Pali: ‘ayaṁ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… [¶43] ‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” > Pali: ‘idaṁ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. [¶44] > Pali: Pañcamaṁ. [¶45] SN 36.26 · With Several Mendicants > Pali: SN 36.26 · Sambahulabhikkhusutta [¶46] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: [¶47] “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to 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?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶48] “Mendicants, there are these three feelings. pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. [¶49] Feeling originates from contact. Craving is the practice that leads to the origin of feeling. > Pali: Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. [¶50] When contact ceases, feeling ceases. … > Pali: Phassanirodhā …pe… [¶51] Removing and giving up desire and greed for feeling: this is its escape.” > Pali: yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan”ti. [¶52] > Pali: Chaṭṭhaṁ. [¶53] SN 36.27 · Ascetics and Brahmins (1st) > Pali: SN 36.27 · Paṭhamasamaṇabrāhmaṇasutta [¶54] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶55] There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life. > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. [¶56] There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶57] > Pali: Sattamaṁ. [¶58] SN 36.28 · Ascetics and Brahmins (2nd) > Pali: SN 36.28 · Dutiyasamaṇabrāhmaṇasutta [¶59] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶60] There are ascetics and brahmins who don’t truly understand these three feelings’ origin, disappearance, gratification, drawback, and escape. … > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… [¶61] There are ascetics and brahmins who do truly understand …” > Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶62] > Pali: Aṭṭhamaṁ. [¶63] SN 36.29 · Ascetics and Brahmins (3rd) > Pali: SN 36.29 · Tatiyasamaṇabrāhmaṇasutta [¶64] “Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. … > Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti …pe… [¶65] There are ascetics and brahmins who do understand …” > Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶66] > Pali: Navamaṁ. [¶67] SN 36.30 · Plain Version > Pali: SN 36.30 · Suddhikasutta [¶68] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feelings. These are the three feelings.” > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā”ti. [¶69] > Pali: Dasamaṁ. [¶70] SN 36.31 · Not of the Flesh > Pali: SN 36.31 · Nirāmisasutta [¶71] “Mendicants, there is rapture of the flesh, rapture not of the flesh, and rapture even more spiritual than that not of the flesh. > Pali: “Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; [¶72] There is pleasure of the flesh, pleasure not of the flesh, and pleasure even more spiritual than that not of the flesh. > Pali: atthi sāmisaṁ sukhaṁ, atthi nirāmisaṁ sukhaṁ, atthi nirāmisā nirāmisataraṁ sukhaṁ; [¶73] There is equanimity of the flesh, equanimity not of the flesh, and equanimity even more spiritual than that not of the flesh. > Pali: atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; [¶74] There is liberation of the flesh, liberation not of the flesh, and liberation even more spiritual than that not of the flesh. > Pali: atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. [¶75] And what is rapture of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The rapture that arises from these five kinds of sensual stimulation is called rapture of the flesh. > Pali: Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti. [¶76] And what is rapture not of the flesh? 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. As the placing of the mind and keeping it connected are stilled, they enter and remain 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 called rapture not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā pīti. [¶77] And what is rapture even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, rapture arises. This is called rapture even more spiritual than that not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati pīti, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti. [¶78] And what is pleasure of the flesh? Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … 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 pleasure of the flesh. > Pali: Katamañca, bhikkhave, sāmisaṁ sukhaṁ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ. [¶79] And what is pleasure not of the flesh? 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. As the placing of the mind and keeping it connected are stilled, they enter and remain 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. And with the fading away of rapture, they enter and remain 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 called pleasure not of the flesh. > Pali: Katamañca, bhikkhave, nirāmisaṁ sukhaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 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 vuccati, bhikkhave, nirāmisaṁ sukhaṁ. [¶80] And what is pleasure even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, pleasure and happiness arises. This is called pleasure even more spiritual than that not of the flesh. > Pali: Katamañca, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ? Yaṁ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ. [¶81] And what is equanimity of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The equanimity that arises from these five kinds of sensual stimulation is called equanimity of the flesh. > Pali: Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā. [¶82] And what is equanimity not of the flesh? 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 called equanimity not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā upekkhā. [¶83] And what is equanimity even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called equanimity even more spiritual than that not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati upekkhā, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā. [¶84] And what is liberation of the flesh? Liberation connected with form is liberation of the flesh. > Pali: Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṁyutto vimokkho sāmiso vimokkho. [¶85] And what is liberation not of the flesh? Liberation connected with the formless is liberation not of the flesh. > Pali: Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṁyutto vimokkho nirāmiso vimokkho. [¶86] And what is liberation even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, liberation arises. This is called liberation even more spiritual than that not of the flesh.” > Pali: Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati vimokkho, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti. [¶87] > Pali: Ekādasamaṁ. [¶88] > Pali: Aṭṭhasatapariyāyavaggo tatiyo. [¶89] > Pali: Tassuddānaṁ [¶90] > Pali: Sīvakaaṭṭhasataṁ bhikkhu, pubbe ñāṇañca bhikkhunā; Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti. [¶91] The Linked Discourses on feelings are complete. > Pali: Vedanāsaṁyuttaṁ samattaṁ.