36. Vedanāsaṁyutta: On Feelings
II. In Private — SN36.19: With Pañcakaṅga
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him:
“Sir, how many feelings has the Buddha spoken of?”
“Master builder, the Buddha has spoken of three feelings: pleasant, painful, and neutral. The Buddha has spoken of these three feelings.”
When he said this, Pañcakaṅga said to Udāyī: “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
2For a second time, Udāyī said to him: “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”
For a second time, Pañcakaṅga said to Udāyī: “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”
3And for a third time, Udāyī said to him: “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”
And for a third time, Pañcakaṅga said to Udāyī: “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”
But neither was able to persuade the other.
4Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
5“Ānanda, the explanation by the mendicant Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
I’ve explained the teaching in all these different ways. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
6There are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
7And what is that pleasure? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
8And what is that pleasure? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
9And what is that pleasure? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
10And what is that pleasure? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
11And what is that pleasure? It’s when a mendicant — going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity — aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
12And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
13And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
14And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
15And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that.
16It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’
When wanderers who follow other paths say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
1Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
"kati nu kho, bhante udāyi, vedanā vuttā bhagavatā"ti?
"Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā"ti.
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: "na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā"ti.
2Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: "na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā"ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: "na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā"ti.
3Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: "na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā"ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: "na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā"ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ.
4Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
5"Santameva, Ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panĀnanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
Dvepi mayā, Ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṁsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena.
Evaṁ pariyāyadesito kho, Ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, Ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.
Evaṁ pariyāyadesito kho, Ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, Ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.
6Pañcime, Ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā … pe … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, Ānanda, pañca kāmaguṇā. Yaṁ kho, Ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ – idaṁ vuccati kāmasukhaṁ. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
7KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
8KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
9KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu pītiyā ca virāgā upekkhako ca vihārati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
10KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
11KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
12KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
13KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
14KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, Ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti – idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? AtthĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
15KatamañcĀnanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? IdhĀnanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihārati. Idaṁ kho, Ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
16Ṭhānaṁ kho panetaṁ, Ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?
Evaṁvādino, Ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘Na kho, āvuso, bhagavā sukhaññeva vedanāṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’"ti.
Navamaṁ.