Connected Discourses on Feeling

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.”

2A disciple of the Buddha, mindful,
Concentrated, comprehending clearly,
Understands feelings
And the origin of feelings,
Where they finally cease,
And the path leading to their destruction.
With the destruction of feelings
A bhikkhu is hungerless and fully quenched.²²⁷ Since these verses (and those in the suttas to follow) are not expressly ascribed to the Buddha, I do not enclose them in quotation marks. Though several have parallels in other texts, where they are ascribed to the Buddha, here they seem to have been added by the redactors, perhaps quoting from these other sources. The verse alludes to the Four Noble Truths, with feeling in the place of suffering (on the ground that “whatever is felt is included in suffering” and because feeling is one of the five aggregates mentioned in the formula for the first truth). Spk points out that two terms respectively signify serenity and insight (Spk-pṭ: samāhito and sampaj̄no); the rest, the Four Noble Truths. “Hungerless” (nicchāto) means without craving, and “fully quenched” (parinibbuto) implies the full quenching of defilements (kilesaparinibbāna ). Thus the verses are all-inclusive, comprising all states of the four planes (see n. 6).

2. Pleasure

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.” [205]

2Whether it be pleasant or painful
Along with the neither-painful-nor-pleasant,
Both the internal and the external,
Whatever kind of feeling there is:
Having known, “This is suffering,
Perishable, disintegrating,”
Having touched and touched them, seeing their fall,
Thus one loses one’s passion for them.²²⁸ I render mosadhammaṁ in pāda c in accordance with the gloss of Spk, nassanadhammaṁ, “subject to destruction,” on which Spk-pṭ remarks: “There is nothing to be seen after its dissolution owing to its momentariness.” The word may also be related to musā, from the same verbal root but with the acquired meaning “false.” Thus mosadhamma could have been rendered “of false nature” or “deceitful.” This meaning seems to be conveyed at MN III 245,16–18, and perhaps at Sn 757d, though it is also possible both nuances are intended in every case. Spk glosses phussa phussa vayaṁ passaṁ with ñāṇena phusitvā phusitvā vayaṁ passanto, “seeing its fall, having repeatedly contacted it (touched it) with knowledge.” Spk-pṭ takes virajjati to be an allusion to the path (maggavir̄gena virajjati).

3. Abandonment

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. The underlying tendency to lust should be abandoned in regard to pleasant feeling. The underlying tendency to aversion should be abandoned in regard to painful feeling. The underlying tendency to ignorance should be abandoned in regard to neither-painful-nor-pleasant feeling.²²⁹ In Pāli the three underlying tendencies are rāgānusaya, paṭighānusaya, avijjānusaya. Among the seven anusaya (see 45:175), these three are specially correlated with feelings; see too MN I 303,6–11.

2“When, bhikkhus, a bhikkhu has abandoned the underlying tendency to lust in regard to pleasant feeling, the underlying tendency to aversion in regard to painful feeling, and the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, then he is called a bhikkhu without underlying tendencies, ²³⁰ I read niranusayo with Be, as against pahı̄narāgānusayo in Se and Ee. one who sees rightly. He has cut off craving, severed the fetters, and by completely breaking through conceit,²³¹ Mānābhisamayā. Spk: Breaking through conceit by seeing it (dassanābhisamayā ) and by abandoning it (pahānābhisamayā). See II, n. 13. he has made an end to suffering.”

3When one experiences pleasure,
If one does not understand feeling
The tendency to lust is present
For one not seeing the escape from it.

4When one experiences pain,
If one does not understand feeling
The tendency to aversion is present
For one not seeing the escape from it.

5The One of Broad Wisdom has taught
With reference to that peaceful feeling,
Neither-painful-nor-pleasant:
If one seeks delight even in this,
One is still not released from suffering. [206]

6But when a bhikkhu who is ardent
Does not neglect clear comprehension,
Then that wise man fully understands
Feelings in their entirety.

7Having fully understood feelings,
He is taintless in this very life.
Standing in Dhamma, with the body’s breakup
The knowledge-master cannot be reckoned.

4. The Bottomless Abyss

1“Bhikkhus, when the uninstructed worldling makes the statement, ‘In the great ocean there is a bottomless abyss,’²³² Pātālo. Also at I, v. 147d, v. 517b, v. 759c. Here Spk derives the word from pātassa alaṁ pariyatto, “enough, a sufficiency of falling,” and says the word denotes a place without bottom (natthi ettha patị̣hā). “Painful bodily feeling” here renders sārı̄rikā dukkhā vedanā. he makes such a statement about something that is nonexistent and unreal. This, bhikkhus, is rather a designation for painful bodily feelings, that is, ‘bottomless abyss.’

2“When the uninstructed worldling is contacted by a painful bodily feeling, he sorrows, grieves, and laments; he weeps and beats his breast and becomes distraught. This is called an uninstructed worldling who has not risen up in the bottomless abyss, one who has not gained a foothold.

3“But, bhikkhus, when the instructed noble disciple is contacted by a painful bodily feeling, he does not sorrow, grieve, or lament; he does not weep and beat his breast and become distraught. This is called an instructed noble disciple who has risen up in the bottomless abyss, one who has gained a foothold.”

4One who cannot endure
The arisen painful feelings,
Bodily feelings that sap one’s life,
Who trembles when they touch him,
A weakling of little strength
Who weeps out loud and wails:
He has not risen up in the bottomless abyss,
Nor has he even gained a foothold. [207]

5But one who is able to endure them—
The arisen painful feelings,
Bodily feelings that sap one’s life—
Who trembles not when they touch him:
He has risen up in the bottomless abyss,
And he has also gained a foothold.

5. Should Be Seen

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Pleasant feeling, bhikkhus, should be seen as painful;²³³ Spk: Because it undergoes change. painful feeling should be seen as a dart; neither-painful-nor-pleasant feeling should be seen as impermanent.

2“When, bhikkhus, a bhikkhu has seen pleasant feeling as painful, painful feeling as a dart, and neither-painful-nor-pleasant feeling as impermanent, he is called a bhikkhu who sees rightly. He has cut off craving, severed the fetters, and by completely breaking through conceit, he has made an end to suffering.”

3One who has seen the pleasant as painful
And the painful as a dart,
Seen as impermanent the peaceful feeling
Neither painful nor pleasant:
He is a bhikkhu who sees rightly,
One who fully understands feelings.

4Having fully understood feelings,
He is taintless in this very life.
Standing in Dhamma, with the body’s breakup
The knowledge-master cannot be reckoned.

6. The Dart

1“Bhikkhus, the uninstructed worldling feels a pleasant feeling, a painful feeling, and a neither-painful-nor-pleasant feeling. The instructed noble disciple too feels a pleasant feeling, [208] a painful feeling, and a neither-painful-nor-pleasant feeling. Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?”

2“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

3“Then listen and attend closely, bhikkhus, I will speak.”

4“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:

5“Bhikkhus, when the uninstructed worldling is being contacted by a painful feeling, he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two feelings—a bodily one and a mental one. Suppose they were to strike a man with a dart, and then they would strike him immediately afterwards with a second dart,²³⁴ I prefer the reading in Se: tam enaṁ dutiyena sallena anuvedhaṁ vijjheyyuṁ. Be differs only in having a singular verb. Spk: The second wound (anugatavedhạ) would be only one or two inches away from the opening of the first. For one wounded thus, the subsequent feeling would be worse than the first. so that the man would feel a feeling caused by two darts. So too, when the uninstructed worldling is being contacted by a painful feeling ... he feels two feelings—a bodily one and a mental one.

6“Being contacted by that same painful feeling, he harbours aversion towards it. When he harbours aversion towards painful feeling, the underlying tendency to aversion towards painful feeling lies behind this. Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure.²³⁵ Spk: The escape is concentration, path, and fruit. This he does not know; the only escape of which he knows is sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this. He does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. When he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling lies behind this.

7“If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. [209] If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This, bhikkhus, is called an uninstructed worldling who is attached to birth, aging, and death; who is attached to sorrow, lamentation, pain, displeasure, and despair; who is attached to suffering, I say.

8“Bhikkhus, when the instructed noble disciple is contacted by a painful feeling, he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught.²³⁶ Spk says that among the noble disciples, here the stress is on the arahant, though the nonreturner would also be appropriate. According to the commentarial system, both have abandoned paṭigha or dosa and thus are no longer subject to displeasure (domanassa), painful mental feeling. Everyone with a body, including the Buddhas, is subject to bodily painful feeling (here, kāyikā dukkhā vedan̄). He feels one feeling—a bodily one, not a mental one. Suppose they were to strike a man with a dart, but they would not strike him immediately afterwards with a second dart, so that the man would feel a feeling caused by one dart only. So too, when the instructed noble disciple is contacted by a painful feeling ... he feels one feeling—a bodily one, not a mental one.

9“Being contacted by that same painful feeling, he harbours no aversion towards it. Since he harbours no aversion towards painful feeling, the underlying tendency to aversion towards painful feeling does not lie behind this. Being contacted by painful feeling, he does not seek delight in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful feeling other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying tendency to lust for pleasant feeling does not lie behind this. He understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. Since he understands these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling does not lie behind this.

10“If he feels a pleasant feeling, he feels it detached. If he feels a painful feeling, [210] he feels it detached. If he feels a neither-painful-nor-pleasant feeling, he feels it detached. This, bhikkhus, is called a noble disciple who is detached from birth, aging, and death; who is detached from sorrow, lamentation, pain, displeasure, and despair; who is detached from suffering, I say.

11“This, bhikkhus, is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling.”

12The wise one, learned, does not feel
The pleasant and painful [mental] feeling.
This is the great difference between
The wise one and the worldling.

13For the learned one who has comprehended Dhamma,
Who clearly sees this world and the next,
Desirable things do not provoke his mind,
Towards the undesired he has no aversion.

14For him attraction and repulsion no more exist;
Both have been extinguished, brought to an end.
Having known the dust-free, sorrowless state,
The transcender of existence rightly understands.

7. The Sick Ward (1)

1On one occasion the Blessed One was dwelling at Vesālı̄ in the Great Wood in the Hall with the Peaked Roof. Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward,²³⁷ Spk: He went so that the bhikkhus, seeing the Tathāgata, the foremost person in the world, attending on the sick, would think, “We too should attend on the sick.” He also went to explain a meditation subject to those who needed one. where he sat down in the appointed seat and addressed the bhikkhus thus: [211]

2“Bhikkhus, a bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you.

3“And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having put away covetousness and displeasure in regard to the world. It is in such a way that a bhikkhu is mindful.

4“And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises clear comprehension.

5“A bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you.

6“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant feeling, he understands thus: ‘There has arisen in me a pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned, dependently arisen. So when the pleasant feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in the body and in pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment.²³⁸ Spk: At this point, what has been shown? This bhikkhu’s way of arrival [Spk-pṭ: the preliminary practice (pubbabhāgapaṭipadā ) that is the cause for arrival at the noble path]. For the establishments of mindfulness are only preliminary, and in regard to clear comprehension the contemplations of impermanence, vanishing, and fading away are also only preliminary. These two—contemplation of cessation and of relinquishment—are mixed [Spk-pṭ: mundane and supramundane]. At this point, the time of the bhikkhu’s development (in meditation) is shown. As he dwells thus, [212] the underlying tendency to lust in regard to the body and in regard to pleasant feeling is abandoned by him.

7“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned, dependently arisen. So when the painful feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent? ’ He dwells contemplating impermanence in the body and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to the body and in regard to painful feeling is abandoned by him.

8“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant feeling, he understands thus: ‘There has arisen in me a neither-painful-nor-pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this body. But this body is impermanent, conditioned, dependently arisen. So when the neither-painful-nor-pleasant feeling has arisen in dependence on a body that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in the body and in neither-painful-nor-pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to ignorance in regard to the body and in regard to neither-painful-nor-pleasant feeling is abandoned by him. [213]

9“If he feels a pleasant feeling,²³⁹ From here to the end also at 12:51 (but with a different simile) and also at 22:88 and 54:8 (with the same simile). he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a painful feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’ If he feels a neither-painful-nor-pleasant feeling, he understands: ‘It is impermanent’; he understands: ‘It is not held to’; he understands: ‘It is not delighted in.’

10“If he feels a pleasant feeling, he feels it detached; if he feels a painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached.

11“When he feels a feeling terminating with the body, he understands: ‘I feel a feeling terminating with the body.’ When he feels a feeling terminating with life, he understands: ‘I feel a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.’

12“Just as, bhikkhus, an oil lamp burns in dependence on the oil and the wick, and with the exhaustion of the oil and the wick it is extinguished through lack of fuel, so too, bhikkhus, when a bhikkhu feels a feeling terminating with the body … terminating with life … He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.’”

8. The Sick Ward (2)

1(As in preceding sutta down to the second injunction: ) [214]

2“A bhikkhu should await his time mindful and clearly comprehending. This is our instruction to you.

3“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant feeling, he understands thus: ‘There has arisen in me a pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, dependently arisen. So when the pleasant feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to lust in regard to contact and in regard to pleasant feeling is abandoned by him.

4“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful feeling, he understands thus: ‘There has arisen in me a painful feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, dependently arisen. So when the painful feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in painful feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to aversion in regard to contact and in regard to painful feeling is abandoned by him.

5“Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant feeling, he understands thus: ‘There has arisen in me a neither-painful-nor-pleasant feeling. Now that is dependent, not independent. Dependent on what? Dependent on just this contact. But this contact is impermanent, conditioned, dependently arisen. So when the neither-painful-nor-pleasant feeling has arisen in dependence on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent?’ He dwells contemplating impermanence in contact and in neither-painful-nor-pleasant feeling, he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. As he dwells thus, the underlying tendency to ignorance in regard to contact and in regard to neither-painful-nor-pleasant feeling is abandoned by him.

6“If he feels a pleasant feeling ... (all as in preceding sutta ) ... He understands: ‘With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.’”

9. Impermanent

1“Bhikkhus, these three feelings are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation.” [215]

10. Rooted in Contact

1“Bhikkhus, these three feelings are born of contact, rooted in contact, with contact as their source and condition. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.

2“In dependence on a contact to be experienced as pleasant, bhikkhus, a pleasant feeling arises. With the cessation of that contact to be experienced as pleasant, the corresponding feeling—the pleasant feeling that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.

3“In dependence on a contact to be experienced as painful, a painful feeling arises. With the cessation of that contact to be experienced as painful, the corresponding feeling—the painful feeling that arose in dependence on that contact to be experienced as painful—ceases and subsides.

4“In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling—the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant—ceases and subsides.

5“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; ²⁴⁰ The simile is also at 12:62. Here, and below at 48:39, all three eds. read nānābhāvā vinikkhepā (see II, n. 159). so too, these three feelings are born of contact, rooted in contact, with contact as their source and condition. In dependence on the appropriate contacts the corresponding feelings arise; with the cessation of the appropriate contacts the corresponding feelings cease.” [216]

1Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Three feeling have been spoken of by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been spoken of by the Blessed One. But the Blessed One has said: “Whatever is felt is included in suffering.” Now with reference to what was this stated by the Blessed One?’”

2“Good, good, bhikkhu! These three feelings have been spoken of by me: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been spoken of by me. And I have also said: ‘Whatever is felt is included in suffering.’ That has been stated by me with reference to the impermanence of formations. That has been stated by me with reference to formations being subject to destruction … to formations being subject to vanishing … to formations being subject to fading away [217] … to formations being subject to cessation … to formations being subject to change.²⁴¹ Spk: The impermanence of formations is itself the impermanence of feelings, and this impermanence is death. There is no suffering worse than death: with this intention it is said, “All feeling is suffering.” On this maxim, see too 12:32 (II 53,20–21) and MN III 208,27. Spk’s explanation is not very cogent. The real reason all feeling is suffering is because all feeling is impermanent and thus cannot provide stable happiness and security.

3“Then, bhikkhu, I have also taught the successive cessation of formations.²⁴² Anupubbasaṅkhārānaṁ nirodho. Spk: This is introduced to show, “I describe not only the cessation of feelings, but also the cessation of these (other) states.” Below, “subsiding” (v̄pasama) and “tranquillization” (passaddhi) are spoken of in conformity with the inclinations of those to be enlightened by the teaching. For one who has attained the first jhāna, speech has ceased. For one who has attained the second jhāna, thought and examination have ceased. For one who has attained the third jhāna, rapture has ceased. For one who has attained the fourth jhāna, in-breathing and out-breathing have ceased. For one who has attained the base of the infinity of space, the perception of form has ceased. For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased. For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased. For one who has attained the base of neither-perception-nor-nonperception, the perception pertaining to the base of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased.

4“Then, bhikkhu, I have also taught the successive subsiding of formations. For one who has attained the first jhāna speech has subsided…. For one who has attained the cessation of perception and feeling, perception and feeling have subsided. For a bhikkhu whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided.

5“There are, bhikkhu, these six kinds of tranquillization. For one who has attained the first jhāna, speech has been tranquillized. For one who has attained the second jhāna, thought and examination have been tranquillized. For one who has attained the third jhāna, rapture has been tranquillized. For one who has attained the fourth jhāna, in-breathing and out-breathing have been tranquillized. [218] For one who has attained the cessation of perception and feeling, perception and feeling have been tranquillized. For a bhikkhu whose taints are destroyed, lust has been tranquillized, hatred has been tranquillized, delusion has been tranquillized.”

12. The Sky (1)

1“Bhikkhus, just as various winds blow in the sky: winds from the east, winds from the west, winds from the north, winds from the south, dusty winds and dustless winds, cold winds and hot winds, mild winds and strong winds; so too, various feelings arise in this body: pleasant feeling arises, painful feeling arises, neither-painful-nor-pleasant feeling arises.”

2Just as many diverse winds
Blow back and forth across the sky,
Easterly winds and westerly winds,
Northerly winds and southerly winds,
Dusty winds and dustless winds,
Sometimes cold, sometimes hot,
Those that are strong and others mild—
Winds of many kinds that blow;

3So in this very body here
Various kinds of feelings arise,
Pleasant ones and painful ones,
And those neither painful nor pleasant.

4, 243
Does not neglect clear comprehension,
Then that wise man fully understands
Feelings in their entirety.

5Having fully understood feelings,
He is taintless in this very life.
Standing in Dhamma, with the body’s breakup,
The knowledge-master cannot be reckoned. [219]

13. The Sky (2)

(Same as the preceding, but without the verses. )

14. The Guest House

1“Bhikkhus, suppose there is a guest house. People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, bhikkhus, various feelings arise in this body: pleasant feeling arises, painful feeling arises, neither-painful-nor-pleasant feeling arises; carnal pleasant feeling arises; carnal painful feeling arises; carnal neither-painful-nor-pleasant feeling arises; spiritual pleasant feeling arises; spiritual painful feeling arises; spiritual neither-painful-nor-pleasant feeling arises.”²⁴⁴ Spk: Carnal (s̄mis̄) pleasant feeling is the feeling connected with carnal sensuality; spiritual (nir̄mis̄) pleasant feeling is the feeling arisen in the first jhāna, etc., or by way of insight, or by way of recollection (of the Buddha, etc.). Carnal painful feeling is the carnal feeling arisen through carnal sensuality [Spk-pṭ: the painful feeling of those who undergo suffering because of sensuality]; spiritual painful feeling, the feeling of displeasure (domanassa) arisen through yearning for the unsurpassed deliverances [Spkpṭ: namely, the fruit of arahantship]. Carnal neutral feeling is the carnal feeling arisen through carnal sensuality; spiritual neutral feeling, the neutral feeling arisen by way of the fourth jhāna. See too 36:31.

15. Ānanda (1)

1Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now is feeling? What is the origin of feeling? What is the cessation of feeling? [220] What is the way leading to the cessation of feeling? What is the gratification in feeling? What is the danger? What is the escape?”

2“Ānanda, these three feelings—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling—are called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … right concentration. The pleasure and joy that arise in dependence on feeling: this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change: this is the danger in feeling. The removal and abandonment of desire and lust for feeling: this is the escape from feeling.

3“Then, Ānanda, I have also taught the successive cessation of formations … (as in §11).... [221] For a bhikkhu whose taints are destroyed, lust has been tranquillized, hatred has been tranquillized, delusion has been tranquillized.”

16. Ānanda (2)

1Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Ānanda as he was sitting to one side: “Ānanda, what now is feeling? What is the origin of feeling? What is the cessation of feeling? What is the way leading to the cessation of feeling? What is the gratification in feeling? What is the danger? What is the escape?”

2“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

3“Then listen and attend closely, Ānanda. I will speak.”

4“Yes, venerable sir,” the Venerable Ānanda replied. The Blessed One said this:

5“Ānanda, these three feelings—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling—are called feeling….”

(All as in the preceding sutta.)

17–18. A Number of Bhikkhus

6(These two suttas are identical with §§15–16 except that in each “a number of bhikkhus” is the interlocutor in place of ̄nanda.) [222–23]

19. Pañcakȧga

1Then the carpenter Pañcakaṅga approached the Venerable Udāyı̄, paid homage to him, sat down to one side, and asked him: “Venerable Udāyı̄, how many kinds of feelings have been spoken of by the Blessed One?”²⁴⁵ This sutta is also at MN No. 59, entitled the Bahuvedanı̄ya Sutta.

2“Three kinds of feelings, carpenter, have been spoken of by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three kinds of feelings that have been spoken of by the Blessed One.”

3When this was said, the carpenter Pañcakaṅga said to the Venerable Udāyı̄: “The Blessed One did not speak of three kinds of feelings, Venerable Udāyı̄. He spoke of two kinds of feelings: pleasant feeling and painful feeling. As to this neither-painful-nor-pleasant feeling, venerable sir, the Blessed One has said that this is included in the peaceful and sublime pleasure.”

4A second time [224] and a third time the Venerable Udāyı̄ stated his position, and a second time and a third time the carpenter Pañcakaṅga stated his, but the Venerable Udāyı̄ could not convince the carpenter Pañcakaṅga nor could the carpenter Pañcakaṅga convince the Venerable Udāyı̄.

5The Venerable Ānanda heard this conversation between the Venerable Udāyı̄ and the carpenter Pañcakaṅga. Then he approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One the entire conversation. [The Blessed One said:]

6“Ānanda, it was a true method of exposition that the carpenter Pañcakaṅga would not approve of from the bhikkhu Udāyı̄, and it was a true method of exposition that the bhikkhu Udāyı̄ would not approve of from the carpenter Pañcakaṅga. I have spoken of two kinds of feelings by [one] method of exposition; I have spoken of three kinds of feelings by [another] method of exposition; I have spoken of five kinds of feelings … six kinds of feelings … eighteen kinds of feelings … thirty-six kinds of feelings by [another] method of exposition; [225] and I have spoken of one hundred and eight kinds of feelings by [still another] method of exposition. Thus, Ānanda, the Dhamma has been taught by me through [different] methods of exposition.²⁴⁶ All are explained at 36:22.

7“When the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will not concede, allow, and approve of what is well stated and well spoken by others that they will become contentious and quarrelsome and engage in disputes, and that they will dwell stabbing each other with verbal daggers. But when the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will concede, allow, and approve of what is well stated and well spoken by others that they will live in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.

8“Ānanda, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.

9“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is that other kind of happiness more excellent and sublime than the previous kind of happiness. [226]

10“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.

11“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, with the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ This is that other kind of happiness more excellent and sublime than the previous kind of happiness.

12“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.²⁴⁷ Spk: From the fourth jhāna up, there is neither-painful-nor-pleasant feeling, called pleasure (or happiness) in the sense that it is peaceful and sublime. “Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. [227] Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.

13“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.

14“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. This [228] is that other kind of happiness more excellent and sublime than the previous kind of happiness.

15“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, by completely transcending the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-nonperception. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.

16“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness. And what is that other kind of happiness? Here, Ānanda, by completely transcending the base of neither-perception-nor-nonperception, a bhikkhu enters and dwells in the cessation of perception and feeling. This is that other kind of happiness more excellent and sublime than the previous kind of happiness.²⁴⁸ Spk: Cessation is called happiness in the sense that it is unfelt happiness (avedayitasukha, the happiness of nonfeeling). Thus felt happiness (vedayitasukha) arises by way of the cords of sensual pleasure and the eight meditative attainments, while cessation is called unfelt happiness. Whether it is felt or not, it is exclusively happiness in that happiness consists in the absence of suffering (niddukkhabhāva ).

17“Now it is possible, Ānanda, that wanderers of other sects might speak thus: ‘The ascetic Gotama speaks of the cessation of perception and feeling, and he maintains that it is included in happiness. What is that? How is that?’ When wanderers of other sects speak thus, Ānanda, they should be told: ‘The Blessed One, friends, does not describe a state as included in happiness only with reference to pleasant feeling. But rather, friends, wherever happiness is found and in whatever way, the Tathāgata describes that as included in happiness.’”²⁴⁹ I read: Yattha yattha āvuso sukhaṁ upalabbhati yamhi yamhi, taṁ taṁ tathāgato sukhasmiṁ paññāpeti. Spk: Whether felt happiness or unfelt happiness is found, the Tathāgata describes whatever is without suffering as happiness.

20. Bhikkhus

1“Bhikkhus, I have spoken of two kinds of feelings by [one] method of exposition…. Thus, bhikkhus, the Dhamma has been taught by me through [different] methods of exposition….”

2(Complete as in the preceding sutta.) [229] [230]

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the wanderer Moḷiyası̄vaka approached the Blessed One and exchanged greetings with him.²⁵⁰ Spk: His name was Sı̄vaka, but because he had a topknot (c̣̄̄) he was called Moḷiyası̄vaka (mọi or moli being another word for topknot). When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

2“Master Gotama, there are some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past.’²⁵¹ This view is often referred to as pubbakatahetuvāda. At MN II 214–23, where it is ascribed to the Jains, the Buddha criticizes it from one angle, and at AN I 173,27–174,15 from still another angle. What does Master Gotama say about this?”

3“Some feelings, Sı̄vaka, arise here originating from bile disorders: that some feelings arise here originating from bile disorders one can know for oneself, and that is considered to be true in the world. Now when those ascetics and brahmins hold such a doctrine and view as this, ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,’ they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins.²⁵² In the argument, vedanā is being used in the narrower sense of painful feeling. Bile (pitta), phlegm (semha), and wind (v̄ta) are the three bodily humours (dosa) of Indian Ayurveda medicine. It should be noted that the Buddha’s appeal to personal experience and common sense as the two criteria for rejecting the view that all feeling is caused by past kamma implies that the view against which he is arguing is the claim that past kamma is the sole and sufficient cause of all present feeling. However, the Buddha’s line of argument also implies that he is not denying kamma may induce the illnesses, etc., that serve as the immediate causes of the painful feelings; for this level of causality is not immediately perceptible to those who lack supernormal cognitive faculties. Thus kamma can still be an indirect cause for the painful feeling directly induced by the first seven causes. It is the sufficient cause only in the eighth case, though even then it must operate in conjunction with various other conditions.

4“Some feelings, Sı̄vaka, arise here originating from phlegm disorders ... originating from wind disorders … originating from an imbalance [of the three] … produced by change of climate ... produced by careless behaviour … caused by assault … [231] produced as the result of kamma: that some feelings arise here produced as the result of kamma one can know for oneself, and that is considered to be true in the world.²⁵³ I have translated sannipātikāni, visamaparihārajāni, and opakkamikāni in accordance with the explanations given by Spk. On kammavipākajāni vedayitāni, Spk says that these are produced solely (kevalạ) as a result of kamma. Feelings arisen directly from the other seven causes are not “feelings produced by kamma,” even though kamma may function as an underlying cause of the illness, etc., responsible for the painful feelings. According to the Abhidhamma, all bodily painful feeling is the result of kamma (kammavip̄ka ), but it is not necessarily produced exclusively by kamma; kamma usually operates through more tangible networks of causality to yield its result. Spk says that this sutta is spoken from the standpoint of worldly convention (lokavohāra), on which Spk-pṭ comments: “Because it is generally accepted in the world that (feelings) originate from bile and so forth. Granted, feelings based on the physical body are actually produced by kamma, but this worldly convention is arrived at by way of the present condition (paccuppannapaccayavasena ). Accepting what is said, the opponent’s doctrine is refuted.”
Now when those ascetics and brahmins hold such a doctrine and view as this, ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past,’ they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins.”

5When this was said, the wanderer Moḷiyası̄vaka said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

6Bile, phlegm, and also wind,
Imbalance and climate too,
Carelessness and assault,
With kamma result as the eighth.

22. The Theme of the Hundred and Eight

1“Bhikkhus, I will teach you a Dhamma exposition on the theme of the hundred and eight. Listen to that….

2“And what, bhikkhus, is the Dhamma exposition on the theme of the hundred and eight? I have spoken of two kinds of feelings by [one] method of exposition; I have spoken of three kinds of feelings by [another] method of exposition; I have spoken of five kinds of feelings … six kinds of feelings … eighteen kinds of feelings … thirty-six kinds of feelings by [another] method of exposition; and I have spoken of one hundred and eight kinds of feelings by [still another] method of exposition.

3“And what, bhikkhus, are the two kinds of feelings? Bodily and mental. These are called the two kinds of feelings. [232]

4“And what, bhikkhus, are the three kinds of feelings? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called the three kinds of feelings.

5And what, bhikkhus, are the five kinds of feelings? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty. These are called the five kinds of feelings. ²⁵⁴ Elaborated at 48:31–40.

6“And what, bhikkhus, are the six kinds of feelings? Feeling born of eye-contact … feeling born of mind-contact. These are called the six kinds of feeling.

7“And what, bhikkhus, are the eighteen kinds of feelings? Six examinations accompanied by joy, six examinations accompanied by displeasure, six examinations accompanied by equanimity. These are called the eighteen kinds of feelings.²⁵⁵ See MN III 216,29–217,4. Each type becomes sixfold by arising in relation to the six sense objects—forms, sounds, etc.

8“And what, bhikkhus, are the thirty-six kinds of feelings? Six types of joy based on the household life, six types of joy based on renunciation; six types of displeasure based on the household life, six types of displeasure based on renunciation; six types of equanimity based on the household life, six types of equanimity based on renunciation. These are called the thirty-six kinds of feelings.²⁵⁶ See MN III 217–19. Again, each type becomes sixfold in relation to the six sense objects. “And what, bhikkhus, are the hundred and eight kinds of feelings? The [above] thirty-six feelings in the past, the [above] thirty-six feelings in the future, the [above] thirty-six feelings at present. These are called the hundred and eight kinds of feelings.

9“This, bhikkhus, is the Dhamma exposition on the theme of the hundred and eight.”

23. A Certain Bhikkhu

1Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what now is feeling? What is the origin of feeling? What is the way leading to the origination of feeling? What is the cessation of feeling? What is the way leading to the cessation of feeling? What is the gratification in feeling? What is the danger? What is the escape?” [233]

2“There are, bhikkhu, these three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. This is called feeling. With the arising of contact there is the arising of feeling. Craving is the way leading to the origination of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … right concentration.

3“The pleasure and joy that arise in dependence on feeling: this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change: this is the danger in feeling. The removal and abandonment of desire and lust for feeling: this is the escape from feeling.”

24. Before

1“Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: “What now is feeling? What is the origin of feeling? What is the way leading to the origination of feeling? What is the cessation of feeling? What is the way leading to the cessation of feeling? What is the gratification in feeling? What is the danger? What is the escape?”

2“Then, bhikkhus, it occurred to me: ‘There are these three feelings … (all as in preceding sutta) ... this is the escape from feeling.’”

25. Knowledge²⁵⁷ In Ee, this sutta is not counted separately but is printed as though it were a continuation of the preceding one. Be and Se, which I follow, treat it as a separate sutta.

1“‘These are feelings’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

2“‘This is the origin of feeling’: thus, bhikkhus, in regard to things unheard before, there arose in me vision … and light.

3“‘This is the way leading to the origination of feeling’: thus, bhikkhus, in regard to things unheard before, there arose in me vision … and light.

4“‘This is the cessation of feeling’: thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light. [234]

5“‘This is the way leading to the cessation of feeling’: thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

6“‘This is the gratification in feeling’ … ‘This is the danger in feeling’ … ‘This is the escape from feeling’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.”

26. A Number of Bhikkhus

(Identical with §23 except that “a number of bhikkhus” are the interlocutors rather than “a certain bhikkhu.”)

27. Ascetics and Brahmins (1)

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these three feelings:²⁵⁸ In all three eds., the text of this sutta includes the words samudayañ ca atthaṅgamañ ca (“the origination and the passing away”), and the wording of the next sutta is the same. Since this would obviate the need for its separate existence, we can be sure that 36:27 originally had only the three terms assāda, ādı̄nava, nissaraṇa, and 36:28 all five. I have translated on the basis of this hypothesis, which can claim support from the parallels: 14:37–38, 22:107–8, and 22:129–34. these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

3“But, bhikkhus, those ascetics and brahmins who understand these things as they really are: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.” [235]

28. Ascetics and Brahmins (2)

1“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the origination and the passing away, the gratification, the danger, and the escape in the case of these three feelings: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

2“But, bhikkhus, those ascetics and brahmins who understand these things as they really are: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

29. Ascetics and Brahmins (3)

1“Those ascetics or brahmins, bhikkhus, who do not understand feeling, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics … nor do they enter and dwell in the goal of asceticism or the goal of brahminhood.

2“But, bhikkhus, those ascetics and brahmins who understand feeling, its origin, its cessation, and the way leading to its cessation: these I consider to be ascetics among ascetics … and they enter and dwell in the goal of asceticism and the goal of brahminhood.”

30. Simple version

1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.”²⁵⁹ In Ee, this sutta is considered the opening paragraph of the following sutta, but in Be and Se (which I follow) it is counted separately.

31. Spiritual

1“Bhikkhus, there is carnal rapture, there is spiritual rapture, there is rapture more spiritual than the spiritual. There is carnal happiness, there is spiritual happiness, there is happiness more spiritual than the spiritual. There is carnal equanimity, there is spiritual equanimity, there is equanimity more spiritual than the spiritual. There is carnal deliverance, there is spiritual deliverance, there is deliverance more spiritual than the spiritual.

2“And what, bhikkhus, is carnal rapture? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye ... tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The rapture that arises in dependence on these five cords of sensual pleasure: this is called carnal rapture. [236]

3“And what, bhikkhus, is spiritual rapture? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called spiritual rapture.

4“And what, bhikkhus, is rapture more spiritual than the spiritual? When a bhikkhu whose taints are destroyed reviews his mind liberated from lust, liberated from hatred, liberated from delusion, there arises rapture. This is called rapture more spiritual than the spiritual.²⁶⁰ Nirāmisā nirāmisatarā pı̄ti. Spk: More spiritual than the spiritual rapture of the jhānas.

5“And what, bhikkhus, is carnal happiness? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye ... tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The happiness that arises in dependence on these five cords of sensual pleasure: this is called carnal happiness.

6“And what, bhikkhus, is spiritual happiness? Here, bhikkhus, secluded from sensual pleasures … a bhikkhu enters and dwells in the first jhāna … the second jhāna…. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ This is called spiritual happiness.

7“And what, bhikkhus, is happiness more spiritual than the spiritual? When a bhikkhu whose taints are destroyed reviews his mind liberated from lust, liberated from hatred, [237] liberated from delusion, there arises happiness. This is called happiness more spiritual than the spiritual.

8“And what, bhikkhus, is carnal equanimity? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye ... tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The equanimity that arises in dependence on these five cords of sensual pleasure: this is called carnal equanimity.

9“And what, bhikkhus, is spiritual equanimity? With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

10“And what, bhikkhus, is equanimity more spiritual than the spiritual? When a bhikkhu whose taints are destroyed reviews his mind liberated from lust, liberated from hatred, liberated from delusion, there arises equanimity. This is called equanimity more spiritual than the spiritual.

11“And what, bhikkhus, is carnal deliverance? Deliverance connected with the form sphere is carnal deliverance.

12“And what, bhikkhus, is spiritual deliverance? Deliverance connected with the formless sphere is spiritual deliverance.²⁶¹ Having called the rapture, etc., of the jhānas spiritual (lit. “noncarnal”) rapture, etc., it seems contradictory for the text to say that the form-sphere deliverance is carnal. Spk explains that form-sphere deliverance is called carnal because its object is a carnal form (rūpāmisavasen’eva sāmiso nāma). “And what, bhikkhus, is deliverance more spiritual than the spiritual? When a bhikkhu whose taints are destroyed reviews his mind liberated from lust, liberated from hatred, liberated from delusion, there arises deliverance. This is called deliverance more spiritual than the spiritual.”

[238]