SN 36.19 Pancakanga Sutta

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SN 36.19 Pancakanga Sutta : With Pancakanga
Note: This sutta (plus one opening and two concluding sentences) also appears at MN 59.

Then Pancakanga the carpenter went to Ven. Udayin and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Udayin, "Venerable sir, how many feelings/sensations has the Lord Buddha spoken of?"

"Householder, the Lord Buddha has spoken of three feelings/sensations: a feeling/sensation of pleasure, a feeling/sensation of pain, a feeling/sensation of neither pleasure nor pain. These are the three feelings/sensations the Lord Buddha has spoken of."

When this was said, Pancakanga the carpenter said to Ven. Udayin, "The Lord Buddha has not spoken of three feelings/sensations. He has spoken of two feelings/sensations: a feeling/sensation of pleasure and a feeling/sensation of pain. As for the feeling/sensation of neither pleasure nor pain, the Lord Buddha has spoken of it as a refined pleasure."

A second time, Ven. Udayin said to Pancakanga the carpenter, "Householder, the Lord Buddha has not spoken of two feelings/sensations. He has spoken of three feelings/sensations...

A second time, Pancakanga the carpenter said to Ven. Udayin, "The Lord Buddha has not spoken of three feelings/sensations. He has spoken of two feelings/sensations...

A third time, Ven. Udayin said to Pancakanga the carpenter, "Householder, the Lord Buddha has not spoken of two feelings/sensations. He has spoken of three feelings/sensations...

A third time, Pancakanga the carpenter said to Ven. Udayin, "The Lord Buddha has not spoken of three feelings/sensations. He has spoken of two feelings/sensations...

Neither was Ven. Udayin able to convince Pancakanga the carpenter, nor was Pancakanga the carpenter able to convince Ven. Udayin.

Now, Ven. Ananda overheard this discussion between Ven. Udayin and Pancakanga. So he went to the Lord Buddha and, on arrival, having bowed down to him, sat to one side. As he was sitting there he told the Lord Buddha of the entire discussion between Ven. Udayin and Pancakanga.

(The Lord Buddha said:) "Ananda, true was the exposition that Pancakanga the carpenter would not accept from Ven. Udayin. And true was the exposition that Ven. Udayin would not accept from Pancakanga the carpenter. There is the exposition by which I have spoken of two feelings/sensations, the exposition by which I have spoken of three feelings/sensations... five feelings/sensations... six feelings/sensations... eighteen feelings/sensations... 36 feelings/sensations... 108 feelings/sensations.(1) Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, it can be expected that when there are those who do not consent to, assent to, or accept what is well-said and well-stated by one another, there will be arguing, quarreling, & disputing, and they will dwell wounding one another with the sword of the tongue. Thus I have taught the Dhamma by means of exposition. When I have taught the Dhamma by means of exposition, it can be expected that when there are those who do consent to, assent to, & accept what is well-said and well-stated by one another, they will live in harmony, with courtesy, without quarreling, like milk mixed with water, regarding one another with friendly eyes.

"Ananda, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or happiness arises in dependence on these five strands of sensuality, that is called sensual pleasure. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the abandoning of pleasure & stress/suffering — as with the earlier disappearance of elation & distress — enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' enters & remains in the dimension of the infinitude of space. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) 'There is nothing,' enters & remains in the dimension of nothingness. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. This is another pleasure more extreme & refined than that. Though some might say, 'That is the highest pleasure that beings experience,' I would not grant them that. Why is that? Because there is another pleasure, more extreme & refined than that.

"And what, Ananda, is another pleasure more extreme & refined than that? There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. This is another pleasure more extreme & refined than that. Now it's possible, Ananda, that some wanderers of other persuasions might say, 'Gotama the contemplative(ascetic/hermit) speaks of the cessation of perception & feeling/sensation and yet describes it as pleasure. What is this? How can this be?' When they say that, they are to be told, 'It's not the case, friends, that the Lord Buddha describes only pleasant feeling/sensation as included under pleasure. Wherever pleasure is found, in whatever terms, the Lord Buddha describes it as pleasure.'"

Notes:

1.See SN-36.22.