SN4-V2-Ch2-Samyutta36

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=Samyutta Nikaya:4.Salayatanavagga-Six Sense Bases=

249. Self-Absorptive Trance (Samadhi)
"Bhikkhus, there are these three sensations. What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations."

Concentrated, comprehending clearly; A disciple of the Buddha, mindful.

Understands sensations; And the origin of sensations.

Where they finally cease; And the path leading to their destruction.

With the destruction of sensations; A bhikkhu is hungerless and fully quenched. 227

250. Happiness (Sukha)
"Bhikkhus, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana)."

Whether it be pleasant or painful; Along with the neither-painful-nor-pleasant,

Both the internal and the external, Whatever kind of sensation(vedana) 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

251. Abandonment (Pahana sans. Prahan)
"Bhikkhus, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). The underlying tendency to lust should be abandoned in regard to pleasant sensation(vedana). The underlying tendency to aversion should be abandoned in regard to painful sensation(vedana). The underlying tendency to ignorance should be abandoned in regard to neither-painful-nor-pleasant sensation(vedana). 229

“When, bhikkhus, a bhikkhu has abandoned the underlying tendency to lust in regard to pleasant sensation(vedana), the underlying tendency to aversion in regard to painful sensation(vedana), and the underlying tendency to ignorance in regard to neither-painful-nor-pleasant sensation(vedana), then he is called a bhikkhu without underlying tendencies, 230 one who sees rightly. He has cut off craving, severed the fetters, and by completely breaking through conceit, 231 he has made an end to suffering."

When one experiences pleasure.

If one does not understand sensation(vedana)

The tendency to lust is present

For one not seeing the escape from it.

When one experiences pain.

If one does not understand sensation(vedana)

The tendency to aversion is present

For one not seeing the escape from it.

The One of Broad Wisdom has taught

With reference to that peaceful sensation(vedana),

Neither-painful-nor-pleasant:

If one seeks delight even in this.

One is still not released from suffering. [206]

But when a bhikkhu who is ardent

Does not neglect clear comprehension.

Then that wise man fully understands

Sensations(vedana) in their entirety.

Having fully understood sensations(vedana).

He is taintless in this very life.

Standing in Dhamma, with the body's breakup

The knowledge-master cannot be reckoned.

252. The Bottomless Abyss (Patala)
"Bhikkhus, when the uninstructed worldling makes the statement, 'In the great ocean there is a bottomless abyss,' 232 he makes such a statement about something that is nonexistent and unreal. This, bhikkhus, is rather a designation for painful bodily sensations(vedana), that is, 'bottomless abyss.'

“When the uninstructed worldling is contacted by a painful bodily sensation(vedana), 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.

"But, bhikkhus, when the instructed noble disciple is contacted by a painful bodily sensation(vedana), 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."

One who cannot endure

The arisen painful sensations(vedana),

Bodily sensations(vedana) 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.

But one who is able to endure them

-The arisen painful sensations(vedana),

Bodily sensations(vedana) 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.

253. Should Be Seen (Datthabba sans. Drishtavya)
"Bhikkhus, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). Pleasant sensation(vedana), bhikkhus, should be seen as painful; 233 painful sensation(vedana) should be seen as a dart; neither-painful-nor-pleasant sensation(vedana) should be seen as impermanent.

“When, bhikkhus, a bhikkhu has seen pleasant sensation(vedana) as painful, painful sensation(vedana) as a dart, and neither-painful-nor-pleasant sensation(vedana) 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."

One who has seen the pleasant as painful

And the painful as a dart,

Seen as impermanent the peaceful sensation(vedana)

Neither painful nor pleasant:

He is a bhikkhu who sees rightly,

One who fully understands sensations(vedana).

Having fully understood sensations(vedana),

He is taintless in this very life.

Standing in Dhamma, with the body's breakup

The knowledge-master cannot be reckoned.

254. The Dart (Salla sans. Shalya)
"Bhikkhus, the uninstructed worldling feels a pleasant sensation(vedana), a painful sensation(vedana), and a neither-painful-nor-pleasant sensation(vedana). The instructed noble disciple too feels a pleasant sensation(vedana), a painful sensation(vedana), and a neither-painful-nor-pleasant sensation(vedana). Therein, bhikkhus, what is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling?"

"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

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

"Yes, venerable sir," the bhikkhus replied. The Lord (Buddha)

said this:

"Bhikkhus, when the uninstructed worldling is being contacted by a painful sensation(vedana), he sorrows, grieves, and laments; he weeps beating his breast and becomes distraught. He feels two sensations(vedana) — 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 so that the man would feel a sensation(vedana) caused by two darts. So too, when the uninstructed worldling is being contacted by a painful sensation(vedana) ... he feels two sensations(vedana) — a bodily one and a mental one.

"Being contacted by that same painful sensation(vedana), he harbours aversion towards it. When he harbours aversion towards painful sensation(vedana), the underlying tendency to aversion towards painful sensation(vedana) lies behind this. Being contacted by painful sensation(vedana), he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful sensation(vedana) other than sensual pleasure. 235 When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant sensation(vedana) 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 sensations(vedana). When- he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant sensation(vedana) lies behind this.

"If he feels a pleasant sensation(vedana), he feels it attached. If he feels a painful sensation(vedana), he feels it attached. If he feels a neither-painful-nor-pleasant sensation(vedana), 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.

"Bhikkhus, when the instructed noble disciple is contacted by a painful sensation(vedana), he does not sorrow, grieve, or lament; he does not weep beating his breast and become distraught. 236 He feels one sensation(vedana) — 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 sensation(vedana) caused by one dart only. So too, when the instructed noble disciple is contacted by a painful sensation(vedana) ... he feels one sensation(vedana) — a bodily one, not a mental one.

"Being contacted by that same painful sensation(vedana), he harbours no aversion towards it. Since he harbours no aversion towards painful sensation(vedana), the underlying tendency to aversion towards painful sensation(vedana) does not lie behind this. Being contacted by painful sensation(vedana), he does not seek delight in sensual pleasure. For what reason? Because the instructed noble disciple knows of an escape from painful sensation(vedana) other than sensual pleasure. Since he does not seek delight in sensual pleasure, the underlying tendency to lust for pleasant sensation(vedana) 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 sensations(vedana) Since he understands these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant sensation(vedana) does not lie behind this.

"If he feels a pleasant sensation(vedana), he feels it detached. If he feels a painful sensation(vedana), he feels it detached. If he feels a neither-painful-nor-pleasant sensation(vedana), 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.

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

The wise one, learned, does not feel

The pleasant and painful [mental] sensation(vedana).

This is the great difference between

The wise one and the worldling.

For 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.

For 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.

255. The Sick Ward (1) (Gelanna1)
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then, in the evening, the Lord (Buddha) emerged from seclusion and went to the sick ward, 237 where he sat down in the appointed seat and addressed the bhikkhus thus:

"Bhikkhus, a bhikkhu should await his time mindful and

clearly comprehending. This is our instruction to you.

"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 sensations(vedana) in sensations(vedana) ... 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.

"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.

"A bhikkhu should await his time mindful and clearly comprehending.

This is our instruction to you.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant sensation(vedana), he understands thus: There has arisen in me a pleasant sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), he dwells contemplating vanishing, contemplating fading away, contemplating cessation, contemplating relinquishment. 238 As he dwells thus, the underlying tendency to lust in regard to the body and in regard to pleasant sensation(vedana) is abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful sensation(vedana), he understands thus: There has arisen in me a painful sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), 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 sensation(vedana) is abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant sensation(vedana), he understands thus:

'There has arisen in me a neither-painful-nor-pleasant sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), 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 sensation(vedana) is abandoned by him.

"If he feels a pleasant sensation(vedana), 239 he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.' If he feels a painful sensation(vedana), 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 sensation(vedana), he understands: 'It is impermanent'; he under-stands:

'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful-nor-pleasant sensation(vedana), he feels it detached.

“When he feels a sensation(vedana) terminating with the body, he understands:

'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) 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.'

“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 sensation(vedana) 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.'"

256. The Sick Ward (2) (Gelanna2)
(As in preceding sutta down to the second injunction: )

"A bhikkhu should await his time mindful and clearly comprehending.

This is our instruction to you.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a pleasant sensation(vedana), he understands thus: There has arisen in me a pleasant sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), 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 sensation(vedana) is abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a painful sensation(vedana), he understands thus: There has arisen in me a painful sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), 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 sensation(vedana) is abandoned by him.

"Bhikkhus, while a bhikkhu dwells thus, mindful and clearly comprehending, diligent, ardent, and resolute, if there arises in him a neither-painful-nor-pleasant sensation(vedana), he understands thus:

'There has arisen in me a neither-painful-nor-pleasant sensation(vedana). 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 sensation(vedana) 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 sensation(vedana), 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 sensation(vedana) is abandoned by him.

“If he feels a pleasant sensation(vedana). . . (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.'"

257. Impermanent (Anicca sans. Anitya)
“Bhikkhus, these three sensations(vedana) are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation."

258. Rooted in Contact (Phassamulaka sans. Sparsh-mulak)
"Bhikkhus, these three sensations(vedana) are born of contact, rooted in contact with contact as their source and condition. What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana).

"In dependence on a contact to be experienced as pleasant bhikkhus, a pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as pleasant, the corresponding sensation(vedana) — the pleasant sensation(vedana) that arose in dependence on that contact to be experienced as pleasant — ceases and subsides.

"In dependence on a contact to be experienced as painful, a painful sensation(vedana) arises. With the cessation of that contact to be experienced as painful, the corresponding sensation(vedana) — the painful sensation(vedana) that arose in dependence on that contact to be experienced as painful — ceases and subsides.

"In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant sensation(vedana) arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding sensation(vedana) — the neither-painful-nor-pleasant sensation(vedana) that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant — ceases and subsides.

"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 so too, these three sensations(vedana) are born of contact, rooted in contact, with contact as their source and condition. In dependence on the appropriate contacts the corresponding sensations(vedana) arise; with the cessation of the appropriate contacts the corresponding sensations(vedana) cease."

259. Alone (Rahogata)
Then a certain bhikkhu approached the Lord (Buddha), 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 sensation(vedana) have been spoken of by the Lord (Buddha):

pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) have been spoken of by the Lord (Buddha). But the Lord (Buddha) has said: "Whatever is felt is included in suffering." Now with reference to what was this stated by the Lord (Buddha)?'"

"Good, good, bhikkhu! These three sensations(vedana) have been spoken of by me: pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These three sensations(vedana) 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 ... to formations being subject to cessation ... to formations being subject to change. 241

"Then, bhikkhu, I have also taught the successive cessation of formations. 242 For one who has attained the first jhana, speech has ceased. For one who has attained the second jhana, thought and examination have ceased. For one who has attained the third jhana, rapture has ceased. For one who has attained the fourth jhana, 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 sensation(vedana), perception and sensation(vedana) have ceased. For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased.

"Then, bhikkhu, I have also taught the successive subsiding of formations. For one who has attained the first jhana speech has subsided.... For one who has attained the cessation of perception and sensation(vedana), perception and sensation(vedana) have subsided. For a bhikkhu whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided.

"There are, bhikkhu, these six kinds of tranquilizations. For one who has attained the first jhana, speech has been tranquillized. For one who has attained the second jhana, thought and examination have been tranquillized. For one who has attained the third jhana rapture has been tranquillized. For one who has attained the fourth jhana, in-breathing and out-breathing have been tranquillized. For one who has attained the cessation of perception and sensation(vedana), perception and sensation(vedana) have been tranquillized. For a bhikkhu whose taints are destroyed, lust has been tranquillized, hatred has been tranquillized, delusion has been tranquillized."

260. The Sky (1) (Akasa1)
"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 sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises."

Just 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;

So in this very body here

Various kinds of sensations(vedana) arise.

Pleasant ones and painful ones.

And those neither painful nor pleasant.

But when a bhikkhu who is ardent 243

Does not neglect clear comprehension.

Then that wise man fully understands

Sensations(vedana) in their entirety.

Having fully understood sensations(vedana).

He is taintless in this very life.

Standing in Dhamma, with the body's breakup.

The knowledge-master cannot be reckoned. [219]

261. The Sky (2) (Akasa2)
(Same as the preceding, but without the verses.)

"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 sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises."

262. The Guest House (Agara)
"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 sensations(vedana) arise in this body: pleasant sensation(vedana) arises, painful sensation(vedana) arises, neither-painful-nor-pleasant sensation(vedana) arises; carnal pleasant sensation(vedana) arises; carnal painful sensation(vedana) arises; carnal neither-painful-nor-pleasant sensation(vedana) arises; spiritual pleasant sensation(vedana) arises; spiritual painful sensation(vedana) arises; spiritual neither-painful-nor-pleasant sensation(vedana) arises." 244

263. Ananda (1)
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the cessation of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the gratification in sensation(vedana)? What is the danger? What is the escape?"

"Ananda, these three sensations(vedana) — pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana) — are called sensation(vedana). With the arising of contact there is the arising of sensation(vedana). With the cessation of contact there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view ..(as per SN5:8).. right concentration. The pleasure and joy that arise in dependence on sensation(vedana): this is the gratification in sensation(vedana). That sensation(vedana) is impermanent, suffering, and subject to change: this is the danger in sensation(vedana). The removal and abandonment of desire and lust for sensation(vedana): this is the escape from sensation(vedana).

"Then, Ananda, I have also taught the successive cessation of formations ... (as in §11).... For a bhikkhu whose taints are destroyed, lust has been tranquillized, hatred has been tranquillized, delusion has been tranquillized."

264. Ananda (2)
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Ananda as he was sitting to one side:

"Ananda, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the cessation of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the gratification in sensation(vedana)? What is the danger? What is the escape?"

"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then listen and attend closely, Ananda. I will speak."

"Yes, venerable sir," the Venerable Ananda replied. The Lord (Buddha) said this:

"Ananda, these three sensations(vedana) — pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana) — are called sensation(vedana)...."

(All as in the preceding sutta)

265-266. A Number of Bhikkhus
(' These two suttas are identical with §§263-264 except that in each "a number of bhikkhus" is the interlocutor in place of Ananda.)

267. Pancakanga
Then the carpenter Pahcakahga approached the Venerable Udayi, paid homage to him, sat down to one side, and asked him:

"Venerable Udayi, how many kinds of sensations(vedana) have been spoken of by the Lord (Buddha)?" 245

"Three kinds of sensations(vedana), carpenter, have been spoken of by the Lord (Buddha): pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three kinds of sensations(vedana) that have been spoken of by the Lord (Buddha)."

When this was said, the carpenter Pahcakahga said to the Venerable Udayi: "The Lord (Buddha) did not speak of three kinds of sensations(vedana), Venerable Udayi. He spoke of two kinds of sensations(vedana): pleasant sensation(vedana) and painful sensation(vedana). As to this neither-painful-nor-pleasant sensation(vedana), venerable sir, the Lord (Buddha) has said that this is included in the peaceful and sublime pleasure."

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

The Venerable Ananda heard this conversation between the Venerable Udayi and the carpenter Pancakanga. Then he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported to the Lord (Buddha) the entire conversation.

[The Lord (Buddha) said:]

"Ananda, it was a true method of exposition that the carpenter Pancakanga would not approve of from the bhikkhu Udayi, and it was a true method of exposition that the bhikkhu Udayi would not approve of from the carpenter Pancakanga. I have spoken of two kinds of sensations(vedana) by [one] method of exposition; I have spoken of three kinds of sensations(vedana) by [another] method of exposition; I have spoken of five kinds of sensations(vedana) ... six kinds of sensations(vedana) ... eighteen kinds of sensations(vedana) ... thirty-six kinds of sensations(vedana) by [another] method of exposition; [225] and I have spoken of one hundred and eight kinds of sensations(vedana) by [still another] method of exposition. Thus, Ananda, the Dhamma has been taught by me through [different] methods of exposition. 246

"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.

"Ananda, 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.

"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, Ananda, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, 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.

"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, Ananda, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, 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.

"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, Ananda, 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 jhana 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.

"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, Ananda, 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 jhana, 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

"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, Ananda, 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.

"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, Ananda, 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.

"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, Ananda, 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 is that other kind of happiness more excellent and sublime than the previous kind of happiness.

"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, Ananda, 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.

"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, Ananda, by completely transcending the base of neither-perception-nor-nonperception, a bhikkhu enters and dwells in the cessation of perception and sensation(vedana). This is that other kind of happiness more excellent and sublime than the previous kind of happiness. 248

"Now it is possible, Ananda, that wanderers of other sects might speak thus: 'The ascetic Gotama speaks of the cessation of perception and sensation(vedana), and he maintains that it is included in happiness. What is that? How is that?' When wanderers of other sects speak thus, Ananda, they should be told: 'The Lord (Buddha), friends, does not describe a state as included in happiness only with reference to pleasant sensation(vedana). But rather, friends, wherever happiness is found and in whatever way, the Tathagata describes that as included in happiness.'" 249

268. Bhikkhus
"Bhikkhus, I have spoken of two kinds of sensations(vedana) by [one] method of exposition.... Thus, bhikkhus, the Dhamma has been taught by me through [different] methods of exposition...."

(Complete as in the preceding sutta.)

269. Sivaka
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the wanderer Moliyasivaka approached the Lord (Buddha) and exchanged greetings with him. 250 When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):

"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 What does Master Gotama say about this?"

"Some sensations(vedana), Sivaka, arise here originating from bile disorders: that some sensations(vedana) 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

"Some sensations(vedana), Sivaka, arise here originating from phlegm disorders . . . originating from wind disorders . . . originating from an imbalance [of the three above] ... produced by change of climate ... produced by careless behaviour ... caused by assault ... produced as the result of kamma: how some sensations(vedana) arise here produced as the result of kamma one can know for oneself, and that is considered to be true in the world. 253 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."

When this was said, the wanderer Moliyasivaka said to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

Bile, phlegm, and also wind.

Imbalance and climate too,

Carelessness and assault,

With kamma result as the eighth.

270. The Theme of the Hundred and Eight (Atthasata)
"Bhikkhus, I will teach you a Dhamma exposition on the theme of the hundred and eight. Listen to that....

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

“And what, bhikkhus, are the two kinds of sensations(vedana)? Bodily and mental. These are called the two kinds of sensations(vedana).

“And what, bhikkhus, are the three kinds of sensations(vedana)? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are called the three kinds of sensations(vedana).

“And what, bhikkhus, are the five kinds of sensations(vedana)? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty. These are called the five kinds of sensations(vedana). 254

“And what, bhikkhus, are the six kinds of sensations(vedana)? sensation(vedana) born of eye-contact ... sensation(vedana) born of mind-contact. These are called the six kinds of sensation(vedana).

“And what, bhikkhus, are the eighteen kinds of sensations(vedana)? Six examinations accompanied by joy, six examinations accompanied by displeasure, six examinations accompanied by equanimity. These are called the eighteen kinds of sensations(vedana). 255

"And what, bhikkhus, are the thirty-six kinds of sensations(vedana)? 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 sensations(vedana). 256

"And what, bhikkhus, are the hundred and eight kinds of sensations(vedana)? The [above] thirty-six sensations(vedana) in the past, the [above] thirtysix sensations(vedana) in the future, the [above] thirty-six sensations(vedana) at present. These are called the hundred and eight kinds of sensations(vedana).

"This, bhikkhus, is the Dhamma exposition on the theme of the hundred and eight."

271. A Certain Bhikkhu (Annatarabhikku)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, what now is sensation(vedana)? What is the origin of sensation(vedana)? What is the way leading to the origination of sensation(vedana)? What is the cessation of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the gratification in sensation(vedana)? What is the danger? What is the escape?"

"There are, bhikkhu, these three sensations(vedana): pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). This is called sensation(vedana). With the arising of contact there is the arising of sensation(vedana). Craving is the way leading to the origination of sensation(vedana). With the cessation of contact there is the cessation of sensation(vedana). This Noble Eightfold Path is the way leading to the cessation of sensation(vedana); that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (see SN5:8).

"The pleasure and joy that arise in dependence on sensation(vedana): this is the gratification in sensation(vedana). That sensation(vedana) is impermanent, suffering, and subject to change: this is the danger in sensation(vedana). The removal and abandonment of desire and lust for sensation(vedana): this is the escape from sensation(vedana)."

272. Before (Pubba sans. Poorv)
"Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: "What now is sensation(vedana)? What is the origin of sensation(vedana)? What is the way leading to the origination of sensation(vedana)? What is the cessation of sensation(vedana)? What is the way leading to the cessation of sensation(vedana)? What is the gratification in sensation(vedana)? What is the danger? What is the escape?"

"Then, bhikkhus, it occurred to me: 'There are these three sensations(vedana) ... ( all as in preceding sutta) . . . this is the escape from sensation(vedana).'"

273. Knowledge (Nana sans. Gyan)
"'These are sensations(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

'"This is the origin of sensation(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision . . . and light.

'"This is the way leading to the origination of sensation(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision . . . and light.

"'This is the cessation of sensation(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This is the way leading to the cessation of sensation(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision . . . and light.

"'This is the gratification in sensation(vedana)' ... 'This is the danger in sensation(vedana)' ... 'This is the escape from sensation(vedana)': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light."

274. A Number of Bhikkhus (Sambahulabhikku)
(Identical with §271 except that "a number of bhikkhus" are the interlocutors rather than "a certain bhikkhu”)

275. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana).

"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 sensations(vedana): 258 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.

"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."

276. Ascetics and Brahmins (2) (Samanabrahmana2)
"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 sensations(vedana): 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.

"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."

277. Ascetics and Brahmins (3) (Samanabrahmana3)
"Those ascetics or brahmins, bhikkhus, who do not understand sensation(vedana), 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.

"But, bhikkhus, those ascetics and brahmins who understand sensation(vedana), 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."

278. Simple Version (Suddhika)
"Bhikkhus, there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana)." 259

279. Spiritual
"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 deliveries, there is deliverance more spiritual than the spiritual.

“And what, bhikkhus, is carnal rapture? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye. .(similarly for ear, nose, tongue, touch). . 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.

"And what, bhikkhus, is spiritual rapture? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, 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 jhana, 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.

"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

"And what, bhikkhus, is carnal happiness? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye . . (similarly for ear, nose, tongue, touch). . 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.

"And what, bhikkhus, is spiritual happiness? Here, bhikkhus, secluded from sensual pleasures ... a bhikkhu enters and dwells in the first jhana ... the second jhana.... 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 jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily. This is called spiritual happiness.

"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, liberated from delusion, there arises happiness. This is called happiness more spiritual than the spiritual.

"And what, bhikkhus, is carnal equanimity? There are, bhikkhus, these five cords of sensual pleasure. What five? Forms cognizable by the eye ..(similarly for ear, nose, tongue, touch).. 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.

"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 jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

"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.

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

"And what, bhikkhus, is spiritual deliverance? Deliverance connected with the formless sphere is spiritual deliverance. 261

"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."