1“Mendicants, an uneducated ordinary person feels pleasant, painful, and neutral feelings. An educated noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between an ordinary uneducated person and an educated noble disciple?”

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“Our teachings are rooted in the Buddha. …”

“When an uneducated ordinary person experiences painful physical feelings they sorrow and pine and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows.

In the same way, when an uneducated ordinary person experiences painful physical feelings they sorrow and pine and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental.

When they’re touched by painful feeling, they resist it. The underlying tendency for repulsion towards painful feeling underlies that.

When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an uneducated ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.

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They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that.

If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached.

They’re called an uneducated ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, I say.

2When an educated noble disciple experiences painful physical feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

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3It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow.

In the same way, when an educated noble disciple experiences painful physical feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for repulsion towards painful feeling underlying that.

When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because an educated noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.

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They truly understand feelings’ origin, ending, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that.

If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

They’re called an educated noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress, I say.

This is the difference between an educated noble disciple and an uneducated ordinary person.

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4A wise and learned person isn’t affected
by feelings of pleasure and pain.
This is the great difference in skill
between the wise and the ordinary.

5A learned person who has comprehended the teaching
discerns this world and the next.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.

6Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they understand rightly, going beyond rebirth.”

1"Assutavā, bhikkhave, puthujjano sukhampi vedanāṁ vedayati, dukkhampi vedanāṁ vedayati, adukkhamasukhampi vedanāṁ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanāṁ vedayati, dukkhampi vedanāṁ vedayati, adukkhamasukhampi vedanāṁ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā"ti?

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Bhagavaṁmūlakā no, bhante, dhammā … pe …

… assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca.

Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanāṁ vedayati.

Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati. Taṁ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.

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So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.

So sukhañce vedanāṁ vedayati, saññutto naṁ vedayati. Dukkhañce vedanāṁ vedayati, saññutto naṁ vedayati. Adukkhamasukhañce vedanāṁ vedayati, saññutto naṁ vedayati.

Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

2Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanāṁ vedayati – kāyikaṁ, na cetasikaṁ.

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3Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanāṁ vedayati.

Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanāṁ vedayati – kāyikaṁ, na cetasikaṁ.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. Taṁ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti.

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Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.

So sukhañce vedanāṁ vedayati, visaññutto naṁ vedayati. Dukkhañce vedanāṁ vedayati, visaññutto naṁ vedayati. Adukkhamasukhañce vedanāṁ vedayati, visaññutto naṁ vedayati.

Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.

Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.

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4Na vedanāṁ vedayati sapañño,
Sukhampi dukkhampi bahussutopi;
Ayañca dhīrassa puthujjanena,
Mahā viseso kusalassa hoti.

5Saṅkhātadhammassa bahussutassa,
Vipassato lokamimaṁ parañca;
Iṭṭhassa dhammā na mathenti cittaṁ,
Aniṭṭhato no paṭighātameti.

6Tassānurodhā athavā virodhā,
Vidhūpitā atthagatā na santi;
Padañca ñatvā virajaṁ asokaṁ,
Sammā pajānāti bhavassa pāragū"ti.

Chaṭṭhaṁ.