Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 35 Ý Vedana Samyutta
Chapter 3 Ý Atthasatapariyaya Vaggo
35. 3. 1.
(21) Sivaka Ý The Wandering Ascetic Moliya Sivaka
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The wandering ascetic Moliya Sivaka approached the Blessed One exchanged friendly greetings and sat on a side.
3. Sitting on a side, the wandering ascetic Moliya Sãvaka said to the Blessed One: ßGood Gotama, there are some recluses and Brahmins, who hold this view and declare it, `whatever this person feels whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is on account of actions done earlier,' what has good Gotama to say about this?û
4. ßSãvaka, certain feelings arise on account of bile, one himself knows about the fact that certain feelings arise on account of bile, all the world knows the fact that certain feelings arise on account of bile. Sãvaka, the recluses and Brahmins, who hold this view and declare it, `whatever this person feels whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is on account of actions done earlier, say it ignoring something that they themselves know quite well and they ignore a fact that the whole world accepts, as the truth. Therefore I say this is a wrong view of those recluses and Brahmins.
5. ßSãvaka, certain feelings arise on account of phlegm, re
6. ßSãvaka, certain feelings arise on account of air, re
7. ßSãvaka, certain feelings arise on account of the above three acting together, re
8. ßSãvaka, certain feelings arise on account of the change of seasons, re
9. ßSãvaka, certain feelings arise on account of unusual activity, re
10. ßSãvaka, certain feelings arise on account of sudden attacks, re
11. ßSãvaka, and certain feelings arise on account actions done earlier, one himself knows about the fact that certain feelings arise on account of actions done earlier, all the world knows the fact that certain feelings arise on account of actions done earlier. Sãvaka, the recluses and Brahmins, who hold this view and declare it, `whatever this person feels whether pleasant, unpleasant or neither unpleasant nor pleasant, all that is on account of actions done earlier, say it ignoring something that they themselves know quite well and they ignore a fact that the whole world accepts, as the truth. Therefore I say this is a wrong view of those recluses and Brahmins.û
12. When this was said the wandering ascetic Sãvaka said to the Blessed One, ßGood Gotama, now I understand. Think of me as a lay disciple who has taken refuge from today until I live.
13. ßBile, phlegm, air,
These three acting together, the change of seasons,
Unusual activity, sudden attacks
The eighth the results of earlier done actions.û
35. 3. 2.
(22) Aññhasata Ý One Hundred and Eight
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, I will teach you the analysis of feelings into one hundred and eight, listen to it.
3. ßMonks, what is the method of analysis of feelings into one hundred eight? In a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. Monks, my Teaching is thus analytical.
4. ßMonks, what are the two feelings? Monks, bodily and mental feelings are said to be the two feelings.
5. ßMonks, what are the three feelings? Monks pleasant, unpleasant and neither unpleasant nor pleasant feelings are said to be the three feelings.
6. ßMonks, what are the five feelings? Monks feelings functioning under, pleasure, displeasure, joy, grief and equanimity are said to be the five feelings.
7. ßMonks, what are the six feelings? Monks feelings born of, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact and mind contact are said to be the six feelings.
8. ßMonks, what are the eighteen feelings? Monks, the application of the six feelings to discriminate joyfully, the application of the six feelings to discriminate painfully and the application of six feelings to discriminate indifferently, are said to be the eighteen feelings.
9. ßMonks, what are the thirty-six feelings? Monks, the application of the six worldly feelings to discriminate joyfully, application of the six beyond the world feelings to discriminate joyfully, application of the six worldly feelings to discriminate painfully, application of the six beyond the world feelings to discriminate painfully and application of the six worldly feelings to discriminate indifferently and the application of the six beyond the world feelings to discriminate indifferently are said to be the thirty-six feelings.
10. ßMonks, what are the one hundred and eight feelings? Monks they are the thirty-six above feelings, in the past, thirty-six above feelings in the future and thirty-six above feelings at present. Monks, these are the one hundred eight feelings. This is the method for analyzing the one hundred and eight feelings.û
35. 3. 3.
(23) Bhikkhu Ý Monk
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, how many are the feelings? How is the arising of feelings? What is the method for the arising of feelings? How is the cessation of feelings? What is the method for the cessation of feelings? What is the satisfaction of feelings? What is the danger of feelings? What is the escape from feelings?
4. ßMonk, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Arising of a contact is the arising of feelings. Craving is the path and method for the arising of feelings. Cessation of the contact, is the cessation of feelings and this Noble Eightfold Path such as right view, re right concentration. is the method for the cessation of feelings, Whatever pleasantness and pleasure arises on account of feelings is the satisfaction of feelings. Feelings are impermanent, unpleasant, changing things is the danger of feelings. The taming and dispelling of interest and greed is the escape from feelings.û
35. 3. 4.
(24) Pubbe¤àõaü Ý Before Enlightenment
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, when I was seeking enlightenment, this occurred to me. `How many are the feelings? What is the arising of feelings? What is the method for the arising of feelings? What is the cessation of feelings? What is the method for the cessation of feelings? What is the satisfaction of feelings? What is the danger of feelings? What is the escape from feelings?'
3. ßMonk, then it occurred to me these pleasant, unpleasant, and neither unpleasant nor pleasant feelings are the three feelings. Arising from a contact is the arising of feelings. Craving is the path and method for the arising of feelings. Cessation of the contact, is the cessation of feelings and this Noble Eightfold Path such as right view, re right concentration is the method for the cessation of feelings. Whatever pleasantness and pleasure arises on account of feelings is the satisfaction of feelings. Feelings are impermanent, unpleasant, changing things is the danger of feelings. The taming and dispelling of interest and greed is the escape from feelings.û
35. 2. 5.
(25) ¥àõa Ý Knowledge
4. ßMonks, `these are feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
5. ßMonks, `this is the arising of feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
6. ßMonks, `this is the method for the arising of feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
7. ßMonks, `this is the cessation of feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
8. ßMonks, `this is the method for the cessation of feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
9. ßMonks, `this is the satisfaction in feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
10. ßMonks, `this is the danger in feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.
11. ßMonks, `this is the escape from feelings' is a thing I have not heard before; that vision, knowledge, wisdom, science and light arose to me.û
35.3. 6.
(26) Bhikkhunà Ý Many Monks
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting on a side those monks said to the Blessed One: ßVenerable sir, how many are the feelings? What is the arising of feelings? What is the method for the arising of feelings? What is the cessation of feelings? What is the method for the cessation of feelings? What is the satisfaction of feelings? What is the danger of feelings? What is the escape from feelings?
4. ßMonk, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Arising of a contact is the arising of feelings. Craving is the path and method for the arising of feelings. Cessation of the contact, is the cessation of feelings and this Noble Eightfold Path such as right view, re right concentration. is the method for the cessation of feelings, Whatever pleasantness and pleasure arises on account of feelings is the satisfaction of feelings. Feelings are impermanent, unpleasant, changing things is the danger of feelings. The taming and dispelling of interest and greed is the escape from feelings.û
35. 3. 7
(27) Samaõàbrahmanà 1 Ý Recluses and Brahmins
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, these three are the feelings. What three? They are the pleasant, unpleasant and neither unpleasant nor pleasant feelings.
3. ßMonks, whoever recluses and Brahmins do not know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, do not thoroughly know, realize and abide.
4. ßMonks, whoever recluses and Brahmins know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, thoroughly know, realize and abide.û
35. 3. 8.
(28) Samaõàbrahmanà 2 Ý Recluses and Brahmins 2
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, these three are the feelings. What three? They are the pleasant, unpleasant and neither unpleasant nor pleasant feelings.
3. ßMonks, whoever recluses and Brahmins do not know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, do not thoroughly know, realize and abide.
4. ßMonks, whoever recluses and Brahmins know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, thoroughly know, realize and abide.û
35. 3. 9.
(29) Samaõàbrahmanà 3 Ý Recluses and Brahmins 3
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, these three are the feelings. What three? They are the pleasant, unpleasant and neither unpleasant nor pleasant feelings.
3. ßMonks, whoever recluses and Brahmins do not know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, do not thoroughly know, realize and abide.
4. ßMonks, whoever recluses and Brahmins know these three feelings, their arising, fading, satisfaction, danger and escape as it really is, thoroughly know, realize and abide.û
35. 3. 10.
(30) Suddhikaü niràmisaü Ý Immaterial Purity
1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.
2. The Blessed One addressed the monks from there: ßMonks, these three are the feelings. What three? They are the pleasant, the unpleasant, and the neither unpleasant nor pleasant feelings.û
35. 3. 11.
(31) Suddhikaü niràmisaü Ý Immaterial Purity (Continuted)
3. ßMonks, there are emotions of joy that are material, that are immaterial, and that are fine immaterial. Monks there is pleasantness that is material, that is immaterial, and that is fine immaterial. Monks there is equanimity that is material, that is immaterial, and that is fine immaterial. Monks there is material release, there is immaterial release, and fine immaterial release.
4. ßMonks, what are material emotions of joy? Monks, there are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. Monks, the emotions of joy that arise on account of these five strands of sense pleasure is called material emotions of joy.
5. ßMonks, what are immaterial emotions of joy? Here monks, the monk secluded from sensual pleasures and demerit thoughts with thoughts and thought processes and with pleasant emotions of joy born from seclusion abides in the first high stage of mind. Overcoming thoughts and thought processes and internally calming the self and the mind in one point without thoughts and thought processes and with pleasant emotions of joy born from concentration he abides in the second high stage of mind. Monks, this is called immaterial emotions of joy.
6. ßMonks, what are the fine emotions of joy? Monks, when the monk who has destroyed desires, reflects the release of his mind from greed, from hate and from delusion, fine emotions of joy arise to him. To these are said fine immaterial emotions of joy.
7. ßMonks, what is material pleasantness? Monks, there are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. Monks, the material pleasantness that arise on account of these five strands of sense pleasure is called material pleasantness.
8. ßMonks, what is immaterial pleasantness? Here monks, the monk secluded from sensual pleasures and demerit thoughts, with thoughts and thought processes and with pleasant emotions of joy born from seclusion abides in the first high stage of mind. Overcoming thoughts and thought processes and internally calming the self and the mind in one point without thoughts and thought processes and with pleasant emotions of joy born from concentration abides in the second high stage of mind. The monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too, the noble ones say, this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. Monks, this is called immaterial pleasantness
9. ßMonks, what is fine immaterial pleasantness?. Monks, when the monk who has destroyed desires, reflects the release of his mind from greed, from hate and from delusion, pleasantness and pleasure arise to him. To this is said fine immaterial pleasantness.
10. ßMonks, what is material equanimity? Monks, there are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. Monks, the material equanimity that arise on account of these five strands of sense pleasure is called material equanimity.
11. ßMonks, what is immaterial equanimity? Here, monks, the monk dispelling pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that it is neither unpleasant nor pleasant he abides in the fourth higher stage of mind. Monks, to this it is said immaterial equanimity.
12. ßMonks, what is fine immaterial equanimity? Monks, when the monk who has destroyed desires, reflects the release of his mind from greed, from hate and from delusion, fine immaterial equanimity arises to him. To this is said fine immaterial equanimity.
13. ßMonks, what is release from matter? Monks, the release from the bonds of matter, is material release.
14. ßMonks, what is release from the immaterial? Monks, the release from the bonds of the immaterial is immaterial release.
15. ßMonks, what is release from the fine immaterial? Monks, when the monk who has destroyed desires, reflects the release of his mind from greed, from hate and from delusion, release arises to him. To this is said release from the fine immaterial.û
Showing posts with label Vedana Samyutta. Show all posts
Showing posts with label Vedana Samyutta. Show all posts
Saturday, April 16, 2011
Samyutta Nikaya - Vedana Samyutta - Rahogata Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 35 Ý Vedana Samyutta
Chapter 2 Ý Rahogata Vaggo
35. 2. 1.
(11) Rahogata Ý Seclusion
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then a certain monk approached the Blessed One worshipped and sat on side
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, when I was in my seclusion, this thought process arose to me. Three feelings are pointed out by the Blessed One; as pleasant, unpleasant and neither unpleasant nor pleasant. Further it was said by the Blessed One, that whatever is felt is unpleasant. Venerable sir, for what reason was it said that whatever is felt is unpleasant?
4. ßExcellent monk! These three feelings are pointed out by me; as pleasant, unpleasant and neither unpleasant nor pleasant. Further I have said that whatever is felt is unpleasant. Monk, I have said this on account of the destructive, fading, losing interest, ceasing and changing nature of intentions.
5. ßThus, monk I have declared the gradual cessation of intentions. To one in the first higher stage of the mind words cease. To one in the second higher stage of the mind thoughts and thought processes cease. To one in the third higher stage of the mind the emotion of joy ceases. To one in the fourth higher stage of the mind in and out breathing cease. To one attained to the sphere of space perceptions of matter cease. To one attained to the sphere of consciousness perceptions of space cease. To one attained to the sphere of nothingness perceptions of consciousness cease. To one attained to the sphere of neither perception nor non-perception the perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotion of joy is calmed. To one in the fourth higher stage of mind in and out breathing is calmed. To one attained to the sphere of space perceptions of matter are calmed. To one attained to the sphere of consciousness perceptions of space are calmed. To one attained to the sphere of nothingness perceptions of consciousness are calmed. To one attained to the sphere of neither perception nor non-perception the perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, these six are the tranquilities. to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing are reposed. re To one attained to the cessation of perceptions and feelings, they are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 2.
(12) âkàsaü 1 Ý In Space 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as various winds blow in space, winds blow from the east, west, north, south, dusty winds, pure winds, cold winds, hot winds, small winds and storms blow in space. In the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.
Just as various winds blow in space,
From the east, west, north and south.
Some dusty and pure, cold and hot on a day.
Storms and small winds blow variously.
Likewise, pleasant, unpleasant and neither unpleasant nor pleasant
feelings arise in this body.
Of all these feelings
The zealous, passionless monk thoroughly knows.
Knowing he is without desires here and now,
After death he does not come to a reckoning.û
35. 2. 3.
(13) âkàsaü 2 Ý In Space 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as various winds blow in space, winds blow from the east, west, north, south, dusty winds, pure winds, cold winds, hot winds, small winds and storms blow in space. In the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.û
35. 2. 4.
(14) Agàraü Ý Inhabit
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as guests come and inhabit, from the east, west, north and south, warriors, Brahmins, householders and the low caste, in the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.
4. ßMaterial pleasant feelings, material unpleasant feelings, material neither unpleasant nor pleasant feelings and immaterial pleasant feelings, immaterial unpleasant feelings and immaterial neither unpleasant nor pleasant feelings arise.û
35. 2. 5.
(15) SantakamÝ Belongings
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable ânanda said to the Blessed One-ßVenerable sir, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?
4. ßânanda, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact arise feelings, with the cessation of the contact cease feelings. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change, is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
5. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attaind to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 6.
(16) Santakam 2 Ý Belongings 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to venerable ânanda who was sitting on a side: ßânanda, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?û
4. ßVenerable sir, the leading to the Teaching is from the Blessed One and the monks hearing it from the Blessed One will bear it in their minds.û
Then, ânanda, listen and attend carefully, I will tell you.
5. ßânanda, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact arise feelings, with the cessation of the contact, feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
6. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
7. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
8. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attaind to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 7.
(17) Aññhaka Ý Watch Tower 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side, those monks said to the Blessed One-ßVenerable sir, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?
4. ßMonks, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact feelings arise, with the cessation of the contact feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling, is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
5. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, these six are reposes, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attained to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 8.
(18) Aññhaka Ý Watch Tower 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to those monks who were sitting on a side: ßMonks, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?û
4. ßVenerable sir, the leading to the Teaching is from the Blessed One and the monks hearing it from the Blessed One will bear it in their minds.û
Then, monks listen and attend carefully, I will tell you.û
5. ßMonka, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact feelings arise, with the cessation of the contact, feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
6. ßMonks I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
7. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
8. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attained to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate, and delusion are reposed.û
35. 2. 9.
(19 Pa¤cakaïgo Ý The Carpenter Pa¤cakaïga
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then the carpenter Pa¤cakaïga approached venerable Udàyã worshipped and sat on a side
3. Sitting the carpenter Pa¤cakaïga said to venerable Udàyã: ßVenerable sir, of how many feelings has the Blessed One spoken about?
Carpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
4. When this was said, the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelings.û
5. For the second time venerable Udàyã said ßCarpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.û For the second time the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelingsû.
6. For the third time venerable Udàyã said ßCarpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.û For the third time the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said, of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelingsû Venerable Udàyã could not convince the carpenter Pa¤cakaïga on this, nor could the carpenter Pa¤cakaïga convince venerable Udàyã on this.
7. Venerable ânanda heard this conversation between venerable Udàyã and the carpenter Pa¤cakaïga
8. Venerable ânanda approached the Blessed One worshipped, sat on a side and informed the Blessed One all the conversation that took place between venerable Udàyã and the carpenter Pa¤cakaïga.
9. ßânanda, there is a method according to which the carpenter Pa¤cakaïga would not be pleased with the monk Udàyã and there is a method according to which the monk Udàyã would not be pleased with the carpenter Pa~cakanga. ânanda, in a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. ânanda, my Teaching is thus analytical.
10. ßânanda, they who do not know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect enmity, arising of quarrels and controversies, taking sides and the arising of verbal disputes. ânanda, they who know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect unity, rejoicing, without controversial points would be united like the mixing of milk and water and would abide looking at each other pleasantly.
11. ßânanda, these are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. ânanda, the pleasantness and pleasure that arise on account of these five strands of sense pleasure is called sense pleasure.
12. ßânanda, if someone would say this is the highest pleasure and pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk, secluding the mind from sensual pleasures and demerit, with thoughts and thought processes and with emotions of joy arising from seclusion, abides in the first higher stage of mind. ânanda, this is a pleasantness that goes beyond and is exalted than the aforesaid
13. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk calming thoughts and thought processes and internally calmed with the mind in one point and emotions of joy arising from concentration, he abides in the second higher stage of mind. ânanda, this is a pleasantness that goes beyond and is exalted than the aforesaid.
14. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too The noble ones say, that this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. This goes beyond and is exalted, than the aforesaid.
15. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk dispelling pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that it is neither unpleasant nor pleasant and abides in the fourth higher stage of mind. This goes beyond and is exalted than the aforesaid.
16. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of matter and all perceptions of repulsion and not attending to various perceptions, with space is boundless abides in the sphere of space. This goes beyond and is exalted than the aforesaid.
17. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of space with consciousness is boundless abides in the sphere of consciousness. This goes beyond and is exalted than the aforesaid.
18. ßânanda, if someone would say this is the highest pleasantness that beings feel, I say it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of consciousness and with there is nothing abides in the sphere of nothingness. This goes beyond and is exalted than the aforesaid.
19. ßânanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all the sphere of nothingness with there is neither perception nor non-perception abides in the sphere of neither perception nor non-perception. This goes beyond and is exalted than the aforesaid.
20. ßânanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings. This goes beyond and is exalted than the aforesaid.
21. ßânanda, there is a possibility, for wandering ascetics of other sects to say, the recluse Gotama has told about the cessation of perceptions and feelings, he has pointed out that it is a pleasantness, how could it be a pleasantness, what is the pleasure there? ânanda, this is the reply to those wandering ascetics of other sects. `Friends, the Blessed One does not point out as pleasant even the pleasant feelings. Friends, in whatever manner pleasantness is gained, in this and other instance, there it was pointed out as pleasant'.û
35. 2. 10.
(20) Bhikkhunà Ý By A Monk
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then a certain monk approached the Blessed One worshipped and sat on a side
3. Sitting that monk said to the Blessed One: ßVenerable sir, how many feelings has the Blessed One pointed out? Monk, in a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. Monk, my Teaching is thus analytical.
4. ßThey who do not know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect enmity, arising of quarrels and controversies, taking sides and the arising of verbal disputes. Monk, they who know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect unity, rejoicing, without controversial points would be united like the mixing of milk and water and would abide looking at each other pleasantly.
5. ßMonk, these are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. Monk, the pleasantness and pleasure that arise on account of these five strands of sense pleasure is called sense pleasure.
6. ßMonk, if someone would say this is the highest pleasure and pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk, secluding the mind from sensual pleasures and demerit, with thoughts and thought processes and with emotions of joy arising from seclusion, abides in the first higher stage of mind. Monk, this is a pleasantness that goes beyond and is exalted than the aforesaid
7. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk calming thoughts and thought processes and internally calmed with the mind in one point and emotions of joy arising from concentration, he abides in the second higher stage of mind. Monk, this is a pleasantness that goes beyond and is exalted than the aforesaid.
8. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too The noble ones say, that this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. This goes beyond and is exalted, than the aforesaid.
9. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk dispelling pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifies the mind with equanimity so that it is neither unpleasant nor pleasant and abides in the fourth higher stage of mind. This goes beyond and is exalted than the aforesaid.
10. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of matter and repulsion and not attending to various perceptions, with space is boundless abides in the sphere of space. This goes beyond and is exalted than the aforesaid.
11. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of space with consciousness is boundless abides in the sphere of consciousness. This goes beyond and is exalted than the aforesaid.
12. ßMonk, if someone would say this is the highest pleasantness that beings feel, I say it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of consciousness and with there is nothing abides in the sphere of nothingness. This goes beyond and is exalted than the aforesaid.
13. ßMonk, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all the sphere of nothingness with there is neither perception nor non-perception abides in the sphere of neither perception nor non-perception. This goes beyond and is exalted than the aforesaid.
14. ßMonk, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings. This goes beyond and is exalted than the aforesaid.
15. ßMonk, there is a possibility, for wandering ascetics of other sects to say, the recluse Gotama has told about the cessation of perceptions and feelings, he has pointed out that it is a pleasantness, how could it be a pleasantness, what is the pleasure there? Monk, this is the reply to those wandering ascetics of other sects. `Friends, the Blessed One does not point out as pleasant even the pleasant feelings. Friends, in whatever manner pleasantness is gained, in this and other instance, there it was pointed out as pleasant.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 35 Ý Vedana Samyutta
Chapter 2 Ý Rahogata Vaggo
35. 2. 1.
(11) Rahogata Ý Seclusion
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then a certain monk approached the Blessed One worshipped and sat on side
3. Sitting on a side that monk said to the Blessed One: ßVenerable sir, when I was in my seclusion, this thought process arose to me. Three feelings are pointed out by the Blessed One; as pleasant, unpleasant and neither unpleasant nor pleasant. Further it was said by the Blessed One, that whatever is felt is unpleasant. Venerable sir, for what reason was it said that whatever is felt is unpleasant?
4. ßExcellent monk! These three feelings are pointed out by me; as pleasant, unpleasant and neither unpleasant nor pleasant. Further I have said that whatever is felt is unpleasant. Monk, I have said this on account of the destructive, fading, losing interest, ceasing and changing nature of intentions.
5. ßThus, monk I have declared the gradual cessation of intentions. To one in the first higher stage of the mind words cease. To one in the second higher stage of the mind thoughts and thought processes cease. To one in the third higher stage of the mind the emotion of joy ceases. To one in the fourth higher stage of the mind in and out breathing cease. To one attained to the sphere of space perceptions of matter cease. To one attained to the sphere of consciousness perceptions of space cease. To one attained to the sphere of nothingness perceptions of consciousness cease. To one attained to the sphere of neither perception nor non-perception the perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotion of joy is calmed. To one in the fourth higher stage of mind in and out breathing is calmed. To one attained to the sphere of space perceptions of matter are calmed. To one attained to the sphere of consciousness perceptions of space are calmed. To one attained to the sphere of nothingness perceptions of consciousness are calmed. To one attained to the sphere of neither perception nor non-perception the perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, these six are the tranquilities. to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing are reposed. re To one attained to the cessation of perceptions and feelings, they are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 2.
(12) âkàsaü 1 Ý In Space 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as various winds blow in space, winds blow from the east, west, north, south, dusty winds, pure winds, cold winds, hot winds, small winds and storms blow in space. In the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.
Just as various winds blow in space,
From the east, west, north and south.
Some dusty and pure, cold and hot on a day.
Storms and small winds blow variously.
Likewise, pleasant, unpleasant and neither unpleasant nor pleasant
feelings arise in this body.
Of all these feelings
The zealous, passionless monk thoroughly knows.
Knowing he is without desires here and now,
After death he does not come to a reckoning.û
35. 2. 3.
(13) âkàsaü 2 Ý In Space 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as various winds blow in space, winds blow from the east, west, north, south, dusty winds, pure winds, cold winds, hot winds, small winds and storms blow in space. In the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.û
35. 2. 4.
(14) Agàraü Ý Inhabit
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. From there the Blessed One addressed the monks:
3. ßMonks, just as guests come and inhabit, from the east, west, north and south, warriors, Brahmins, householders and the low caste, in the same manner monks, pleasant, unpleasant and neither unpleasant nor pleasant feelings arise in this body.
4. ßMaterial pleasant feelings, material unpleasant feelings, material neither unpleasant nor pleasant feelings and immaterial pleasant feelings, immaterial unpleasant feelings and immaterial neither unpleasant nor pleasant feelings arise.û
35. 2. 5.
(15) SantakamÝ Belongings
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side venerable ânanda said to the Blessed One-ßVenerable sir, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?
4. ßânanda, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact arise feelings, with the cessation of the contact cease feelings. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change, is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
5. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attaind to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 6.
(16) Santakam 2 Ý Belongings 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then venerable ânanda approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to venerable ânanda who was sitting on a side: ßânanda, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?û
4. ßVenerable sir, the leading to the Teaching is from the Blessed One and the monks hearing it from the Blessed One will bear it in their minds.û
Then, ânanda, listen and attend carefully, I will tell you.
5. ßânanda, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact arise feelings, with the cessation of the contact, feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
6. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
7. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
8. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attaind to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 7.
(17) Aññhaka Ý Watch Tower 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. Sitting on a side, those monks said to the Blessed One-ßVenerable sir, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?
4. ßMonks, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact feelings arise, with the cessation of the contact feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling, is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
5. ßMonk I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
6. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy, are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
7. ßMonks, these six are reposes, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attained to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate and delusion are reposed.û
35. 2. 8.
(18) Aññhaka Ý Watch Tower 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then many monks approached the Blessed One, worshipped and sat on a side.
3. The Blessed One said to those monks who were sitting on a side: ßMonks, how many are the feelings? What is the arising of feelings? What is the cessation of feelings? What is the path for the cessation of feelings? What is the satisfaction in feelings? What are the dangers of feelings and what is the escape from feelings?û
4. ßVenerable sir, the leading to the Teaching is from the Blessed One and the monks hearing it from the Blessed One will bear it in their minds.û
Then, monks listen and attend carefully, I will tell you.û
5. ßMonka, pleasant, unpleasant and neither unpleasant nor pleasant feelings are the three feelings. Dependent on a contact feelings arise, with the cessation of the contact, feelings cease. This same Noble Eightfold Path is the path for the cessation of feelings, consisting of right view, re right concentration. The arising of pleasure and pleasantness dependent on a feeling is the satisfaction in feelings. The fact that feelings are impermanent, unpleasant and change is the danger of feelings. The taming and dispelling of interest and greed for feelings is the escape from feelings.
6. ßMonks I have declared the gradual cessation of intentions in this manner, to one in the first higher stage of mind words cease. To one in the second higher stage of mind thoughts and thought processes cease. To one in the third higher stage of mind emotions of joy cease. To one in the fourth higher stage of mind, in and out breathing ceases. To one attained to the sphere of space, perceptions of matter cease. To one attained to the sphere of consciousness, perceptions of space cease. To one attained to the sphere of nothingness, perceptions of consciousness cease. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. To the monk who has destroyed desires, greed, hate and delusion cease.
7. ßThus, monk I have declared the gradual calming of intentions. To one in the first higher stage of mind words are calmed. To one in the second higher stage of mind thoughts and thought processes are calmed. To one in the third higher stage of mind the emotions of joy are calmed. To one in the fourth higher stage of mind, in and out breathing is calmed. To one attained to the sphere of space, perceptions of matter are calmed. To one attained to the sphere of consciousness, perceptions of space are calmed. To one attained to the sphere of nothingness, perceptions of consciousness are calmed. To one attained to the sphere of neither perceptions nor non-perceptions, perceptions of nothingness are calmed. To one attained to the cessation of perceptions and feelings, perceptions and feelings are calmed. To the monk who has destroyed desires, greed, hate and delusion are calmed.
8. ßMonks, to one in the first higher stage of mind words are reposed. To one in the second higher stage of mind thoughts and thought processes are reposed. To one in the third higher stage of mind emotions of joy are reposed. To one in the fourth higher stage of mind in and out breathing is reposed. re To one attained to the cessation of perceptions and feelings, perceptions and feelings are reposed. To the monk who has destroyed desires, greed, hate, and delusion are reposed.û
35. 2. 9.
(19 Pa¤cakaïgo Ý The Carpenter Pa¤cakaïga
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then the carpenter Pa¤cakaïga approached venerable Udàyã worshipped and sat on a side
3. Sitting the carpenter Pa¤cakaïga said to venerable Udàyã: ßVenerable sir, of how many feelings has the Blessed One spoken about?
Carpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
4. When this was said, the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelings.û
5. For the second time venerable Udàyã said ßCarpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.û For the second time the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelingsû.
6. For the third time venerable Udàyã said ßCarpenter, the Blessed One has said of three feelings. They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.û For the third time the carpenter Pa¤cakaïga said, ßVenerable sir, the Blessed One had said, of only two feelings, that is pleasant and unpleasant feelings, the Blessed One has said that the neither unpleasant nor pleasant feeling is an exalted feeling out of the pleasant feelingsû Venerable Udàyã could not convince the carpenter Pa¤cakaïga on this, nor could the carpenter Pa¤cakaïga convince venerable Udàyã on this.
7. Venerable ânanda heard this conversation between venerable Udàyã and the carpenter Pa¤cakaïga
8. Venerable ânanda approached the Blessed One worshipped, sat on a side and informed the Blessed One all the conversation that took place between venerable Udàyã and the carpenter Pa¤cakaïga.
9. ßânanda, there is a method according to which the carpenter Pa¤cakaïga would not be pleased with the monk Udàyã and there is a method according to which the monk Udàyã would not be pleased with the carpenter Pa~cakanga. ânanda, in a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. ânanda, my Teaching is thus analytical.
10. ßânanda, they who do not know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect enmity, arising of quarrels and controversies, taking sides and the arising of verbal disputes. ânanda, they who know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect unity, rejoicing, without controversial points would be united like the mixing of milk and water and would abide looking at each other pleasantly.
11. ßânanda, these are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. ânanda, the pleasantness and pleasure that arise on account of these five strands of sense pleasure is called sense pleasure.
12. ßânanda, if someone would say this is the highest pleasure and pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk, secluding the mind from sensual pleasures and demerit, with thoughts and thought processes and with emotions of joy arising from seclusion, abides in the first higher stage of mind. ânanda, this is a pleasantness that goes beyond and is exalted than the aforesaid
13. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk calming thoughts and thought processes and internally calmed with the mind in one point and emotions of joy arising from concentration, he abides in the second higher stage of mind. ânanda, this is a pleasantness that goes beyond and is exalted than the aforesaid.
14. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too The noble ones say, that this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. This goes beyond and is exalted, than the aforesaid.
15. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk dispelling pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifying the mind with equanimity so that it is neither unpleasant nor pleasant and abides in the fourth higher stage of mind. This goes beyond and is exalted than the aforesaid.
16. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of matter and all perceptions of repulsion and not attending to various perceptions, with space is boundless abides in the sphere of space. This goes beyond and is exalted than the aforesaid.
17. ßânanda, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of space with consciousness is boundless abides in the sphere of consciousness. This goes beyond and is exalted than the aforesaid.
18. ßânanda, if someone would say this is the highest pleasantness that beings feel, I say it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all perceptions of consciousness and with there is nothing abides in the sphere of nothingness. This goes beyond and is exalted than the aforesaid.
19. ßânanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcomes all the sphere of nothingness with there is neither perception nor non-perception abides in the sphere of neither perception nor non-perception. This goes beyond and is exalted than the aforesaid.
20. ßânanda, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? ânanda, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, ânanda, the monk overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings. This goes beyond and is exalted than the aforesaid.
21. ßânanda, there is a possibility, for wandering ascetics of other sects to say, the recluse Gotama has told about the cessation of perceptions and feelings, he has pointed out that it is a pleasantness, how could it be a pleasantness, what is the pleasure there? ânanda, this is the reply to those wandering ascetics of other sects. `Friends, the Blessed One does not point out as pleasant even the pleasant feelings. Friends, in whatever manner pleasantness is gained, in this and other instance, there it was pointed out as pleasant'.û
35. 2. 10.
(20) Bhikkhunà Ý By A Monk
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. Then a certain monk approached the Blessed One worshipped and sat on a side
3. Sitting that monk said to the Blessed One: ßVenerable sir, how many feelings has the Blessed One pointed out? Monk, in a certain analysis I have said that there are two feelings and also in other analyses as three, five, six, eighteen, thirty-six and as one hundred and eight feelings. Monk, my Teaching is thus analytical.
4. ßThey who do not know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect enmity, arising of quarrels and controversies, taking sides and the arising of verbal disputes. Monk, they who know my Teaching analytically discoursed, by cross questioning, approving and rejoicing with pleasant minds and pleasant words could expect unity, rejoicing, without controversial points would be united like the mixing of milk and water and would abide looking at each other pleasantly.
5. ßMonk, these are the five strands of sense pleasures such as welcome pleasant forms cognizable by eye-consciousness, welcome pleasant sounds cognizable by ear-consciousness welcome pleasant scents cognizable by nose-consciousness, welcome pleasant tastes cognizable by tongue-consciousness and welcome pleasant touches cognizable by body-consciousness. Monk, the pleasantness and pleasure that arise on account of these five strands of sense pleasure is called sense pleasure.
6. ßMonk, if someone would say this is the highest pleasure and pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk, secluding the mind from sensual pleasures and demerit, with thoughts and thought processes and with emotions of joy arising from seclusion, abides in the first higher stage of mind. Monk, this is a pleasantness that goes beyond and is exalted than the aforesaid
7. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk calming thoughts and thought processes and internally calmed with the mind in one point and emotions of joy arising from concentration, he abides in the second higher stage of mind. Monk, this is a pleasantness that goes beyond and is exalted than the aforesaid.
8. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. ânanda, what is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk abides mindful and aware of emotions of joy, of fading and of equanimity and feels pleasantness with the body too The noble ones say, that this is abiding mindfully in pleasantness with equanimity. The monk abides in this third higher stage of mind. This goes beyond and is exalted, than the aforesaid.
9. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk dispelling pleasant and unpleasant feelings and earlier having overcome pleasure and displeasure, purifies the mind with equanimity so that it is neither unpleasant nor pleasant and abides in the fourth higher stage of mind. This goes beyond and is exalted than the aforesaid.
10. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of matter and repulsion and not attending to various perceptions, with space is boundless abides in the sphere of space. This goes beyond and is exalted than the aforesaid.
11. ßMonk, if someone would say this is the highest pleasantness that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of space with consciousness is boundless abides in the sphere of consciousness. This goes beyond and is exalted than the aforesaid.
12. ßMonk, if someone would say this is the highest pleasantness that beings feel, I say it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all perceptions of consciousness and with there is nothing abides in the sphere of nothingness. This goes beyond and is exalted than the aforesaid.
13. ßMonk, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcomes all the sphere of nothingness with there is neither perception nor non-perception abides in the sphere of neither perception nor non-perception. This goes beyond and is exalted than the aforesaid.
14. ßMonk, if someone would say this is the highest pleasantness and pleasure that beings feel I say, it is not so, I do not approve it. What is the reason? Monk, there is a pleasantness that goes beyond this and is more exalted. What is that pleasantness which goes beyond this and is more exalted than this? Here, monk, the monk overcoming all the sphere of neither perceptions nor non-perceptions, abides in the cessation of perceptions and feelings. This goes beyond and is exalted than the aforesaid.
15. ßMonk, there is a possibility, for wandering ascetics of other sects to say, the recluse Gotama has told about the cessation of perceptions and feelings, he has pointed out that it is a pleasantness, how could it be a pleasantness, what is the pleasure there? Monk, this is the reply to those wandering ascetics of other sects. `Friends, the Blessed One does not point out as pleasant even the pleasant feelings. Friends, in whatever manner pleasantness is gained, in this and other instance, there it was pointed out as pleasant.û
Samyutta Nikaya - Vedana Samyutta - Sagatha Vagga
Sutta Pitaka
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 35 Ý Vedana Samyutta
Chapter 1 Ý Sagatha Vaggo
35. 1. 1.
(1) Samadhi Ý Concentration
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Monks, pleasant feelings, unpleasant feelings, and neither unpleasant nor pleasant feelings are the three feelings.
4. The disciple of the Blessed One is concentrated, mindful and aware.
Knows feelings and how they arise.
He knows how feelings cease and the method of cessation
The monk with destroyed feelings, is extinguished.û
35. 1. 2.
(2) Sukhàya Ý For Pleasantness
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant, are the three feelings.
4. Pleasant, unpleasant, or neither unpleasant nor pleasant feelings
Seized or not seized are all felt things.
Know that all feelings are deceitful and get destroyed
While feeling see the fading and lose interest for them.û
35. 1. 3.
(3) Pahànena Ý By Dispelling
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings are the three;
4. ßMonks, the latent tendency to greed should be dispelled for pleasant feelings the latent tendency to repulse for unpleasant feelings and the latent tendency to ignore should be dispelled for neither unpleasant nor pleasant feelings.
5. ßMonks, when the monk's latent tendency to greed for pleasant feelings, the latent tendency to repulse unpleasant feelings and the latent tendency to ignore neither unpleasant nor pleasant feelings are dispelled, it is said that the monk's latent tendency to greed is dispelled. To this it is said, the monk has come to right view, destroyed craving, turned away the bonds and fully and correctly grasping pride has ended unpleasantness.
6. Ignorant about feelings, someone feels pleasant,
He has the latent tendency to greed,
Not knowing the escape.
Ignorant about feelings, someone feels unpleasant,
He has the latent tendency to repulse,
Not knowing the escape.
The wise one has preached, the neither unpleasant nor pleasant feelings
Someone enjoying that too is not released from unpleasantness.
The monk zealous and aware does not give up dispelling,
Until he wisely and thoroughly understands all feelings.
He that is without desires even now, thoroughly knows feelings
After death, that wise one will not be reckoned.û
35. 1. 4.
(4) Pàtàla Ý Abyss
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, the not learned ordinary man says `there is an abyss in the ocean,' those words he says of something not present, not evident
4. ßMonks, `abyss' is a synonym for bodily unpleasant feelings.
5. ßMonks, the not learned ordinary man touched by bodily unpleasant feelings grieves, is fatigued, wails, beats the breast and comes to bewilderment of mind. To this it is said the not learned ordinary man does not rise from, or fathom the depths of the ocean
6. ßMonks, the learned noble disciple touched by bodily unpleasant feelings does not grieve, is not fatigued, does not wail, beat the breast or come to bewilderment of mind. To this, it is said the noble disciple has risen from and fathomed the depths of the ocean.
If someone does not endure arisen bodily unpleasant feelings
Which ends life, frightens and arouses laments,
That feeble one, does not rise from the abyss
And fathom its depth.
If someone endures arisen bodily unpleasant feelings
Which ends life, frightens and arouses laments,
And is not afflicted by them,
He rises and fathoms the depths of the abyss.û
35. 1. 5.
(5) Daññhabena Ý By Knowing
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings. Pleasant feelings should be known as unpleasant. Unpleasant feelings should be known as piercing and neither unpleasant nor pleasant feelings as impermanent.
4. ßMonks, when the monk sees pleasant feelings as unpleasant, unpleasant feelings as pricking and neither unpleasant nor pleasant feelings as impermanent, it is said, the monk has come to right view, destroyed craving, turned away the bonds and fully and correctly grasping pride, has ended unpleasantness.
He who saw pleasant feelings as unpleasant and unpleasant feelings as a prick
Peaceful neither unpleasant nor pleasant feelings as impermanent
Comes to right view thoroughly knowing feelings Here and now he is without desires
After death, that righteous one will not be reckoned.û
35. 1. 6.
(6) Sallattena Ý With a Pricked Self
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, the not learned ordinary man feels pleasant, unpleasant and neither unpleasant nor pleasant feelings.
4. ßMonks, the learned noble disciple too feels pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßThen monks, what is the difference, distinction and excellence between the learned noble disciple and the not learned ordinary man?û
6. ßVenerable sir, the lead to the Teaching is from the Blessed One. Hearing it from the Blessed One the monks will bear it in their minds.û
7. ßMonks, the not learned ordinary man touched by unpleasant feelings grieves, wearies, wails, beats the breast and comes to bewilderment of mind. He feels for two feelings bodily and mental.
8. ßLike a man pricked by an arrow, is pricked by a second arrow and feels for two pricks. In the same manner the not learned ordinary man touched by unpleasant feelings grieves, wearies, wails, beats the breast and comes to bewilderment of mind. He feels for two feelings bodily and mental. Touched by those same unpleasant feelings he becomes repulsive, as a result repulsive latent tendencies stream to him. When touched by unpleasant feelings he enjoys sensual pleasures. What is the reason? Monks, the not learned ordinary man does not know the escape from unpleasant feelings other than by enjoying sensual pleasures. When enjoying sensual pleasures, the latent tendency to greed for pleasant feelings, stream to him. He does not know as it really is the arising, fading, satisfaction, danger and the escape from those feelings. As a result the latent tendency to ignore, neither unpleasant nor pleasant feelings, streams to him. As a result, he feels pleasant feelings tied to them, feels unpleasant feelings tied to them and feels neither unpleasant nor pleasant feelings tied to them. Monks, to this it is said, the not learned ordinary man is tied to birth, death, grief, lament, unpleasantness, displeasure and distress. I say he is tied to unpleasantness.
9. ßMonks, the learned noble disciple touched by unpleasant feelings does not grieve, is not wearied, does not wail, beat the breast and come to bewilderment of mind. He feels for one feeling, only bodily feelings and not for mental feelings.
10. ßLike a man pricked by an arrow, is not pricked by a second arrow and feels for one prick. In the same manner the learned noble disciple touched by unpleasant feelings does not grieve, is not wearied, does not wail, beat the breast and come to bewilderment of mind. He feels for one feeling, only bodily feelings and not mental feelings Touched by those same unpleasant feelings he does not become repulsive and repulsive latent tendencies do not stream to him. When touched by unpleasant feelings he does not enjoy sensual pleasures. What is the reason? Monks, the learned noble disciple knows the escape from unpleasant feelings, other than by enjoying sensual pleasures. When he does not enjoy sensual pleasures, the latent tendency, to greed for pleasant feelings do not stream to him. He knows as it really is the arising, fading, satisfaction, danger and the escape from those feelings. As a result the latent tendency to ignore, neither unpleasant nor pleasant feelings do not stream to him. As a result, he feels pleasant feelings not tied to them, feels unpleasant feelings not tied to them and feels neither unpleasant nor pleasant feelings not tied to them. Monks, to this it is said, the learned noble disciple is not tied to birth, death, grief, lament, unpleasantness, displeasure and distress. I say he is not tied to unpleasantness.
11. ßMonks, this is the discrimination, peculiarity and the difference of the learned noble disciple and the not learned ordinary man.
The wise do not feel for pleasant,
unpleasant or the highly appeased feelings
This is the most prominent and clever difference
between the wise one and the ordinary man.
The minds of the learned, who have mastered
The Truth of this and the other world
Are not happy for pleasant things
Or disturbed about unpleasant things.
The clamoring and the opposition
Scattered and faded are not evident,
They thoroughly know the end of `being',
Is the stainless, non grieving state; extinction.û
35. 1. 7.
(7) Gela¤¤a 1 Ý The Sick 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One, getting up from his seclusion in the evening approached the hall where the sick stay, approaching the hall for the sick the Blessed One sat on the prepared seat and addressed the monks: ßMonks, the monk mindful and aware should welcome time! This is our advice to you\!
3. ßMonks, how does the monk become mindful?
Here, monks, the monk abides mindful and aware zealously, to dispel, covetousness and displeasure for the world, reflecting the body in the body, reflecting feelings in feelings, the mental states in the mind and reflecting thoughts in the Teaching.
Monks, in this manner the monk is mindful.
4. ßMonks, how does the monk become aware?
Here, monks, the monk proceeding and receding becomes aware, looking on and looking back becomes aware, bending and stretching limbs becomes aware, bearing the bowl and robes becomes aware, tasting, drinking, eating and enjoying becomes aware. Urinating and excreting he becomes aware. Going, standing, sitting or lying if awake he becomes aware, talking or becoming silent he becomes aware. Monks, in this manner the monk becomes aware.
5. ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
6. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises pleasant feelings and he knows. This pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This pleasant feeling has arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to greed fades.
7. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, arises unpleasant feelings and he knows. This unpleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This unpleasant feeling has arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the unpleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to repulse fades.
8. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, neither unpleasant nor pleasant feelings arise and he knows. These neither unpleasant nor pleasant feelings have arisen to me, they have arisen dependently. Dependent on what? These neither unpleasant nor pleasant feelings have arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the neither unpleasant nor pleasant feelings as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to ignore fades.
9. ßFeeling a pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it. Feeling an unpleasant feeling he knows, that it is impermanent, should not cling to it and repulse it. Feeling a neither unpleasant nor pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it.
10. ßFeeling a pleasant feeling he feels unbound. Feeling an unpleasant feeling he feels unbound. Feeling a neither unpleasant nor pleasant feeling he feels unbound.
11. ßFeeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.
12. ßMonks, dependent on oil and a wick a light would be kindled. With the exhaustion of oil and the wick the light extinguishes. In the same manner monks feeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.û
35. 1. 8.
(8) Gela¤¤a 2 Ý The Sick 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One, getting up from his seclusion in the evening approached the hall where the sick stay, approaching the hall for the sick the Blessed One sat on the prepared seat and addressed the monks: ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
3. ßMonks, how does the monk become mindful?
ßHere, monks, the monk abides mindful and aware zealously, to dispel, covetousness and displeasure for the world, reflecting the body in the body, reflecting feelings in feelings, the mental states in the mind and reflecting thoughts in the Teaching.
ßMonks, in this manner the monk is mindful.
4. ßMonks, how does the monk become aware?
Here, monks, the monk proceeding and receding becomes aware, looking on and looking back becomes aware, bending and stretching limbs becomes aware, bearing the bowl and robes becomes aware, tasting, drinking, eating and enjoying becomes aware. Urinating and excreting he becomes aware. Going, standing, sitting or lying if awake he becomes aware, talking or becoming silent he becomes aware. Monks, in this manner the monk becomes aware.
5. ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
6. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises pleasant feelings and he knows. This pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This pleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could the pleasant feeling that has arisen on account of an impermanent, compounded, dependently arisen contact be permanent? He abides reflecting the contact and the pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to greed fades.
7. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, arises unpleasant feelings and he knows. This unpleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This unpleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could the unpleasant feeling that has arisen on account of an impermanent, compounded, dependently arisen contact be permanent? He abides reflecting the contact and the unpleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to repulse fades.
8. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises neither unpleasant nor pleasant feelings and he knows. This neither unpleasant nor pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This neither unpleasant nor pleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could it be permanent?. He abides reflecting the contact and the neither unpleasant nor pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to ignore fades.
9. ßFeeling a pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it. Feeling an unpleasant feeling he knows, that it is impermanent, should not cling to it and repulse it. Feeling a neither unpleasant nor pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it.
10. ßFeeling a pleasant feeling he feels unbound. Feeling an unpleasant feeling he feels unbound. Feeling a neither unpleasant nor pleasant feeling he feels unbound.
11. ßFeeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.
12. ßMonks, dependent on oil and a wick a light would be kindled. With the exhaustion of oil and the wick the light extinguishes. In the same manner monks feeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.û
35. 1. 9.
(9) Anicca Ý Impermanent
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One addressed the monks from there.
3. ßMonks, these three are the feelings that are impermanent, compounded, dependently arisen, decrease, fade, lose interest and cease.
4. ßWhat three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßMonks, these three are the feelings that are impermanent, compounded, dependently arisen, decrease, fade, lose interest and cease.û
35. 1. 10.
(10) Phassamålakà Ý Dependent on Contact
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One addressed the monks from there.
3. ßMonks, these three are the feelings that rise from depend on, originate from and is on account of a contact.
4. ßWhat three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßMonks, on account of a pleasant contact arises a pleasant feeling. On account of the cessation of that same pleasant contact appeases and ceases that same pleasant feeling.
6. ßMonks, on account of an unpleasant contact arises an unpleasant feeling. On account of the cessation of that same unpleasant contact appeases and ceases that same unpleasant feeling.
7. ßMonks, on account of a neither unpleasant nor pleasant contact arises a neither unpleasant nor pleasant feeling. On account of the cessation of that same neither unpleasant nor pleasant contact appeases and ceases that same neither unpleasant nor pleasant feeling.
8. ßJust as monks the coming together and the striking of two pieces of wood arouses warmth and fire, the separation and putting apart of the respective pieces of wood causes the cessation of the respective warmth.
9. ßIn the same manner monks, these three feelings rising from, dependent on, originating from and are on account of a contact cease when the respective contact ceases.û
Samyutta Nikaya
Volume IV Ý Salayatanavaggo
Samyutta 35 Ý Vedana Samyutta
Chapter 1 Ý Sagatha Vaggo
35. 1. 1.
(1) Samadhi Ý Concentration
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Monks, pleasant feelings, unpleasant feelings, and neither unpleasant nor pleasant feelings are the three feelings.
4. The disciple of the Blessed One is concentrated, mindful and aware.
Knows feelings and how they arise.
He knows how feelings cease and the method of cessation
The monk with destroyed feelings, is extinguished.û
35. 1. 2.
(2) Sukhàya Ý For Pleasantness
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant, are the three feelings.
4. Pleasant, unpleasant, or neither unpleasant nor pleasant feelings
Seized or not seized are all felt things.
Know that all feelings are deceitful and get destroyed
While feeling see the fading and lose interest for them.û
35. 1. 3.
(3) Pahànena Ý By Dispelling
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? Pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings are the three;
4. ßMonks, the latent tendency to greed should be dispelled for pleasant feelings the latent tendency to repulse for unpleasant feelings and the latent tendency to ignore should be dispelled for neither unpleasant nor pleasant feelings.
5. ßMonks, when the monk's latent tendency to greed for pleasant feelings, the latent tendency to repulse unpleasant feelings and the latent tendency to ignore neither unpleasant nor pleasant feelings are dispelled, it is said that the monk's latent tendency to greed is dispelled. To this it is said, the monk has come to right view, destroyed craving, turned away the bonds and fully and correctly grasping pride has ended unpleasantness.
6. Ignorant about feelings, someone feels pleasant,
He has the latent tendency to greed,
Not knowing the escape.
Ignorant about feelings, someone feels unpleasant,
He has the latent tendency to repulse,
Not knowing the escape.
The wise one has preached, the neither unpleasant nor pleasant feelings
Someone enjoying that too is not released from unpleasantness.
The monk zealous and aware does not give up dispelling,
Until he wisely and thoroughly understands all feelings.
He that is without desires even now, thoroughly knows feelings
After death, that wise one will not be reckoned.û
35. 1. 4.
(4) Pàtàla Ý Abyss
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, the not learned ordinary man says `there is an abyss in the ocean,' those words he says of something not present, not evident
4. ßMonks, `abyss' is a synonym for bodily unpleasant feelings.
5. ßMonks, the not learned ordinary man touched by bodily unpleasant feelings grieves, is fatigued, wails, beats the breast and comes to bewilderment of mind. To this it is said the not learned ordinary man does not rise from, or fathom the depths of the ocean
6. ßMonks, the learned noble disciple touched by bodily unpleasant feelings does not grieve, is not fatigued, does not wail, beat the breast or come to bewilderment of mind. To this, it is said the noble disciple has risen from and fathomed the depths of the ocean.
If someone does not endure arisen bodily unpleasant feelings
Which ends life, frightens and arouses laments,
That feeble one, does not rise from the abyss
And fathom its depth.
If someone endures arisen bodily unpleasant feelings
Which ends life, frightens and arouses laments,
And is not afflicted by them,
He rises and fathoms the depths of the abyss.û
35. 1. 5.
(5) Daññhabena Ý By Knowing
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. ßMonks, these three are feelings. What three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings. Pleasant feelings should be known as unpleasant. Unpleasant feelings should be known as piercing and neither unpleasant nor pleasant feelings as impermanent.
4. ßMonks, when the monk sees pleasant feelings as unpleasant, unpleasant feelings as pricking and neither unpleasant nor pleasant feelings as impermanent, it is said, the monk has come to right view, destroyed craving, turned away the bonds and fully and correctly grasping pride, has ended unpleasantness.
He who saw pleasant feelings as unpleasant and unpleasant feelings as a prick
Peaceful neither unpleasant nor pleasant feelings as impermanent
Comes to right view thoroughly knowing feelings Here and now he is without desires
After death, that righteous one will not be reckoned.û
35. 1. 6.
(6) Sallattena Ý With a Pricked Self
1. At one time the Blessed One was living with the Sakyas in Gosita's monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. ßMonks, the not learned ordinary man feels pleasant, unpleasant and neither unpleasant nor pleasant feelings.
4. ßMonks, the learned noble disciple too feels pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßThen monks, what is the difference, distinction and excellence between the learned noble disciple and the not learned ordinary man?û
6. ßVenerable sir, the lead to the Teaching is from the Blessed One. Hearing it from the Blessed One the monks will bear it in their minds.û
7. ßMonks, the not learned ordinary man touched by unpleasant feelings grieves, wearies, wails, beats the breast and comes to bewilderment of mind. He feels for two feelings bodily and mental.
8. ßLike a man pricked by an arrow, is pricked by a second arrow and feels for two pricks. In the same manner the not learned ordinary man touched by unpleasant feelings grieves, wearies, wails, beats the breast and comes to bewilderment of mind. He feels for two feelings bodily and mental. Touched by those same unpleasant feelings he becomes repulsive, as a result repulsive latent tendencies stream to him. When touched by unpleasant feelings he enjoys sensual pleasures. What is the reason? Monks, the not learned ordinary man does not know the escape from unpleasant feelings other than by enjoying sensual pleasures. When enjoying sensual pleasures, the latent tendency to greed for pleasant feelings, stream to him. He does not know as it really is the arising, fading, satisfaction, danger and the escape from those feelings. As a result the latent tendency to ignore, neither unpleasant nor pleasant feelings, streams to him. As a result, he feels pleasant feelings tied to them, feels unpleasant feelings tied to them and feels neither unpleasant nor pleasant feelings tied to them. Monks, to this it is said, the not learned ordinary man is tied to birth, death, grief, lament, unpleasantness, displeasure and distress. I say he is tied to unpleasantness.
9. ßMonks, the learned noble disciple touched by unpleasant feelings does not grieve, is not wearied, does not wail, beat the breast and come to bewilderment of mind. He feels for one feeling, only bodily feelings and not for mental feelings.
10. ßLike a man pricked by an arrow, is not pricked by a second arrow and feels for one prick. In the same manner the learned noble disciple touched by unpleasant feelings does not grieve, is not wearied, does not wail, beat the breast and come to bewilderment of mind. He feels for one feeling, only bodily feelings and not mental feelings Touched by those same unpleasant feelings he does not become repulsive and repulsive latent tendencies do not stream to him. When touched by unpleasant feelings he does not enjoy sensual pleasures. What is the reason? Monks, the learned noble disciple knows the escape from unpleasant feelings, other than by enjoying sensual pleasures. When he does not enjoy sensual pleasures, the latent tendency, to greed for pleasant feelings do not stream to him. He knows as it really is the arising, fading, satisfaction, danger and the escape from those feelings. As a result the latent tendency to ignore, neither unpleasant nor pleasant feelings do not stream to him. As a result, he feels pleasant feelings not tied to them, feels unpleasant feelings not tied to them and feels neither unpleasant nor pleasant feelings not tied to them. Monks, to this it is said, the learned noble disciple is not tied to birth, death, grief, lament, unpleasantness, displeasure and distress. I say he is not tied to unpleasantness.
11. ßMonks, this is the discrimination, peculiarity and the difference of the learned noble disciple and the not learned ordinary man.
The wise do not feel for pleasant,
unpleasant or the highly appeased feelings
This is the most prominent and clever difference
between the wise one and the ordinary man.
The minds of the learned, who have mastered
The Truth of this and the other world
Are not happy for pleasant things
Or disturbed about unpleasant things.
The clamoring and the opposition
Scattered and faded are not evident,
They thoroughly know the end of `being',
Is the stainless, non grieving state; extinction.û
35. 1. 7.
(7) Gela¤¤a 1 Ý The Sick 1
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One, getting up from his seclusion in the evening approached the hall where the sick stay, approaching the hall for the sick the Blessed One sat on the prepared seat and addressed the monks: ßMonks, the monk mindful and aware should welcome time! This is our advice to you\!
3. ßMonks, how does the monk become mindful?
Here, monks, the monk abides mindful and aware zealously, to dispel, covetousness and displeasure for the world, reflecting the body in the body, reflecting feelings in feelings, the mental states in the mind and reflecting thoughts in the Teaching.
Monks, in this manner the monk is mindful.
4. ßMonks, how does the monk become aware?
Here, monks, the monk proceeding and receding becomes aware, looking on and looking back becomes aware, bending and stretching limbs becomes aware, bearing the bowl and robes becomes aware, tasting, drinking, eating and enjoying becomes aware. Urinating and excreting he becomes aware. Going, standing, sitting or lying if awake he becomes aware, talking or becoming silent he becomes aware. Monks, in this manner the monk becomes aware.
5. ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
6. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises pleasant feelings and he knows. This pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This pleasant feeling has arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to greed fades.
7. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, arises unpleasant feelings and he knows. This unpleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This unpleasant feeling has arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the unpleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to repulse fades.
8. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, neither unpleasant nor pleasant feelings arise and he knows. These neither unpleasant nor pleasant feelings have arisen to me, they have arisen dependently. Dependent on what? These neither unpleasant nor pleasant feelings have arisen dependent on this same body, which is also dependently arisen. So how could it be permanent?. He abides reflecting the body and the neither unpleasant nor pleasant feelings as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to ignore fades.
9. ßFeeling a pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it. Feeling an unpleasant feeling he knows, that it is impermanent, should not cling to it and repulse it. Feeling a neither unpleasant nor pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it.
10. ßFeeling a pleasant feeling he feels unbound. Feeling an unpleasant feeling he feels unbound. Feeling a neither unpleasant nor pleasant feeling he feels unbound.
11. ßFeeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.
12. ßMonks, dependent on oil and a wick a light would be kindled. With the exhaustion of oil and the wick the light extinguishes. In the same manner monks feeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.û
35. 1. 8.
(8) Gela¤¤a 2 Ý The Sick 2
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One, getting up from his seclusion in the evening approached the hall where the sick stay, approaching the hall for the sick the Blessed One sat on the prepared seat and addressed the monks: ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
3. ßMonks, how does the monk become mindful?
ßHere, monks, the monk abides mindful and aware zealously, to dispel, covetousness and displeasure for the world, reflecting the body in the body, reflecting feelings in feelings, the mental states in the mind and reflecting thoughts in the Teaching.
ßMonks, in this manner the monk is mindful.
4. ßMonks, how does the monk become aware?
Here, monks, the monk proceeding and receding becomes aware, looking on and looking back becomes aware, bending and stretching limbs becomes aware, bearing the bowl and robes becomes aware, tasting, drinking, eating and enjoying becomes aware. Urinating and excreting he becomes aware. Going, standing, sitting or lying if awake he becomes aware, talking or becoming silent he becomes aware. Monks, in this manner the monk becomes aware.
5. ßMonks, the monk mindful and aware should welcome time! This is our advice to you!
6. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises pleasant feelings and he knows. This pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This pleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could the pleasant feeling that has arisen on account of an impermanent, compounded, dependently arisen contact be permanent? He abides reflecting the contact and the pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to greed fades.
7. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel, arises unpleasant feelings and he knows. This unpleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This unpleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could the unpleasant feeling that has arisen on account of an impermanent, compounded, dependently arisen contact be permanent? He abides reflecting the contact and the unpleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to repulse fades.
8. ßMonks, to the monk abiding mindful and aware diligent and zealous to dispel arises neither unpleasant nor pleasant feelings and he knows. This neither unpleasant nor pleasant feeling has arisen to me, it has arisen dependently. Dependent on what has it arisen? This neither unpleasant nor pleasant feeling has arisen dependent on a contact. That contact is also impermanent, compounded and dependently arisen. So how could it be permanent?. He abides reflecting the contact and the neither unpleasant nor pleasant feeling as impermanent, as fading, as ceasing, as something he has given up. When reflecting in this manner his latent tendency to ignore fades.
9. ßFeeling a pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it. Feeling an unpleasant feeling he knows, that it is impermanent, should not cling to it and repulse it. Feeling a neither unpleasant nor pleasant feeling he knows, that it is impermanent, should not cling to it and should not delight in it.
10. ßFeeling a pleasant feeling he feels unbound. Feeling an unpleasant feeling he feels unbound. Feeling a neither unpleasant nor pleasant feeling he feels unbound.
11. ßFeeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.
12. ßMonks, dependent on oil and a wick a light would be kindled. With the exhaustion of oil and the wick the light extinguishes. In the same manner monks feeling feelings limited by the body he knows I feel feelings limited by the body Feeling feelings limited to life he knows I feel feelings limited to life. He knows that at the break up of the body, before life ends, all feelings, all enjoyments not enjoyed should be cooled.û
35. 1. 9.
(9) Anicca Ý Impermanent
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One addressed the monks from there.
3. ßMonks, these three are the feelings that are impermanent, compounded, dependently arisen, decrease, fade, lose interest and cease.
4. ßWhat three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßMonks, these three are the feelings that are impermanent, compounded, dependently arisen, decrease, fade, lose interest and cease.û
35. 1. 10.
(10) Phassamålakà Ý Dependent on Contact
1. At one time the Blessed One lived in the gabled hall in the Great Forest in Vesali.
2. The Blessed One addressed the monks from there.
3. ßMonks, these three are the feelings that rise from depend on, originate from and is on account of a contact.
4. ßWhat three? They are pleasant, unpleasant and neither unpleasant nor pleasant feelings.
5. ßMonks, on account of a pleasant contact arises a pleasant feeling. On account of the cessation of that same pleasant contact appeases and ceases that same pleasant feeling.
6. ßMonks, on account of an unpleasant contact arises an unpleasant feeling. On account of the cessation of that same unpleasant contact appeases and ceases that same unpleasant feeling.
7. ßMonks, on account of a neither unpleasant nor pleasant contact arises a neither unpleasant nor pleasant feeling. On account of the cessation of that same neither unpleasant nor pleasant contact appeases and ceases that same neither unpleasant nor pleasant feeling.
8. ßJust as monks the coming together and the striking of two pieces of wood arouses warmth and fire, the separation and putting apart of the respective pieces of wood causes the cessation of the respective warmth.
9. ßIn the same manner monks, these three feelings rising from, dependent on, originating from and are on account of a contact cease when the respective contact ceases.û
Subscribe to:
Posts (Atom)