4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → SN‍ → SN 36📇 → SN 36 all suttas    🔝

SN 36 has 3 vaggas, 31 suttas

 SN 36 – SN 36
SN 36..1.. - SN 36 vagga 1 Sa-gāthā: With Verses chapter
SN 36..2.. - SN 36 vagga 2 Rahogata: In Private
SN 36..3.. - SN 36 vagga 3 Aṭṭhasatapariyāya: The Explanation of the Hundred and Eight

detailed TOC

 SN 36 – SN 36
SN 36..1.. - SN 36 vagga 1 Sa-gāthā: With Verses chapter
    SN 36.1 - SN 36.1 Samādhi: undistractible-lucidity
    SN 36.2 - SN 36.2 Sukha: Pleasure
    SN 36.3 - SN 36.3 Pahāna: Giving Up
    SN 36.4 - SN 36.4 Pātāla: The Abyss
    SN 36.5 - SN 36.5 Daá¹­á¹­habba: Should Be Seen
    SN 36.6 - SN 36.6 Salla: An Arrow
    SN 36.7 - SN 36.7 Paá¹­hamagelañña: The Infirmary (1st)
    SN 36.8 - SN 36.8 Dutiyagelañña: The Infirmary (2nd)
    SN 36.9 - SN 36.9 Anicca: Impermanent
    SN 36.10 - SN 36.10 PhassamÅ«laka: Rooted in Contact
SN 36..2.. - SN 36 vagga 2 Rahogata: In Private
    SN 36.11 - SN 36.11 Rahogata: In Private
    SN 36.12 - SN 36.12 Paá¹­hamaākāsa: In the Sky (1st)
    SN 36.13 - SN 36.13 Dutiyaākāsa: In the Sky (2nd)
    SN 36.14 - SN 36.14 Agāra: A Guest House
    SN 36.15 - SN 36.15 Paá¹­hamaānanda: With Ānanda (1st)
    SN 36.16 - SN 36.16 Dutiyaānanda: With Ānanda (2nd)
    SN 36.17 - SN 36.17 Paá¹­hamasambahula: With Several monks (1st)
    SN 36.18 - SN 36.18 Dutiyasambahula: With Several monks (2nd)
    SN 36.19 - SN 36.19 Pañcakaṅga: With Pañcakaṅga
    SN 36.20 - SN 36.20 Bhikkhu: A monk
SN 36..3.. - SN 36 vagga 3 Aṭṭhasatapariyāya: The Explanation of the Hundred and Eight
    SN 36.21 - SN 36.21 SÄ«vaka: With SÄ«vaka
    SN 36.22 - SN 36.22 Aá¹­á¹­hasata: The Explanation of the Hundred and Eight
    SN 36.23 - SN 36.23 Aññatarabhikkhu: With a monk
    SN 36.24 - SN 36.24 Pubba: Before
    SN 36.25 - SN 36.25 Ñāṇa: Knowledge
    SN 36.26 - SN 36.26 Sambahulabhikkhu: With Several monks
    SN 36.27 - SN 36.27 Paá¹­hamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
    SN 36.28 - SN 36.28 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
    SN 36.29 - SN 36.29 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
    SN 36.30 - SN 36.30 Suddhika: Plain Version
    SN 36.31 - SN 36.31 Nirāmisa: Spiritual

36 – SN 36

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36..1.. - SN 36 vagga 1 Sa-gāthā: With Verses chapter


1. Sa-gāthāvagga
1. With Verses chapter
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 36
Linked Discourses 36

36.1 - SN 36.1 Samādhi: undistractible-lucidity


1. Samādhisutta
1. undistractible-lucidity
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.

see separate sutta file SN 36.1

…
…

36.2 - SN 36.2 Sukha: Pleasure


2. Sukhasutta
2. Pleasure
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.
imā kho, bhikkhave, tisso vedanāti.
These are the three feelings.

(verse)


Sukhaṃ vā yadi vā dukkhaṃ,
Whatever is felt
adukkhamasukhaṃ saha;
internally and externally—
Ajjhattañca bahiddhā ca,
whether pleasure or pain
yaṃ kiñci atthi veditaṃ.
as well as what’s neutral—
Etaṃ dukkhanti ñatvāna,
having known this as suffering,
mosadhammaṃ palokinaṃ;
deceptive, falling apart,
Phussa phussa vayaṃ passaṃ,
one sees them vanish as they’re experienced again and again:
evaṃ tattha virajjatī”ti.
that’s how to be free of desire them.”

36.3 - SN 36.3 Pahāna: Giving Up


3. Pahānasutta
3. Giving Up
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo.
The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
When a monk has given up these underlying tendencies, they’re called a monk without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

(verse)


Sukhaṃ vedayamānassa,
When you feel pleasure
vedanaṃ appajānato;
without understanding feeling,
So rāgānusayo hoti,
the underlying tendency to greed is there,
anissaraṇadassino.
if you don’t see the escape.
Dukkhaṃ vedayamānassa,
When you feel pain
vedanaṃ appajānato;
without understanding feeling,
Paṭighānusayo hoti,
the underlying tendency to repulsion is there,
anissaraṇadassino.
if you don’t see the escape.
Adukkhamasukhaṃ santaṃ,
As for that peaceful, neutral feeling:
bhūripaññena desitaṃ;
he of vast wisdom has taught
Tañcāpi abhinandati,
that if you relish it,
neva dukkhā pamuccati.
you’re still not released from suffering.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riñcati;
not neglecting lucid-discerning,
Tato so vedanā sabbā,
that astute person
parijānāti paṇḍito.
understands all feelings.
So vedanā pariññāya,
Completely understanding feelings,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”

36.4 - SN 36.4 Pātāla: The Abyss


4. Pātālasutta
4. The Abyss
“Assutavā, bhikkhave, puthujjano yaṃ vācaṃ bhāsati:
“monks, when an uneducated ordinary person says that
‘atthi mahāsamudde pātālo’ti.
there’s a hellish abyss under the ocean,
Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati:
they’re speaking of something that doesn’t exist.
‘atthi mahāsamudde pātālo’ti.
Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti.
‘Hellish abyss’ is a term for painful physical feelings.
Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
When an uneducated ordinary person experiences painful physical feelings they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’.
They’re called an uneducated ordinary person who hasn’t stood up in the hellish abyss and has gained no footing.
Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
When an educated noble disciple experiences painful physical feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti.
They’re called an educated noble disciple who has stood up in the hellish abyss and gained a footing.

(verse)


Yo etā nādhivāseti,
If you can’t abide
uppannā vedanā dukhā;
those painful physical feelings
Sārīrikā pāṇaharā,
that arise and sap your vitality;
yāhi phuṭṭho pavedhati.
if you tremble at their touch,
Akkandati parodati,
weeping and wailing,
dubbalo appathāmako;
a weakling lacking strength—
Na so pātāle paccuṭṭhāsi,
you won’t stand up in the hellish abyss
atho gādhampi nājjhagā.
and gain a footing.
Yo cetā adhivāseti,
If you can abide
uppannā vedanā dukhā;
those painful physical feelings
Sārīrikā pāṇaharā,
that arise and sap your vitality;
yāhi phuṭṭho na vedhati;
if you don’t tremble at their touch—
Sa ve pātāle paccuṭṭhāsi,
you stand up in the hellish abyss
atho gādhampi ajjhagā”ti.
and gain a footing.”

36.5 - SN 36.5 Daá¹­á¹­habba: Should Be Seen


5. Daá¹­á¹­habbasutta
5. Should Be Seen
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā.
Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent.
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti—
When a monk has seen these three feelings in this way,
ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.

(verse)


Yo sukhaṃ dukkhato adda,
A monk who sees pleasure as pain,
dukkhamaddakkhi sallato;
and suffering as a dart,
Adukkhamasukhaṃ santaṃ,
and that peaceful, neutral feeling
addakkhi naṃ aniccato.
as impermanent
Sa ve sammaddaso bhikkhu,
sees rightly;
parijānāti vedanā;
they completely understand feelings.
So vedanā pariññāya,
Completely understanding feelings,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”

36.6 - SN 36.6 Salla: An Arrow


6. Sallasutta
6. An Arrow
“Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati.
“monks, an uneducated ordinary person feels pleasant, painful, and neutral feelings.
Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati.
An educated noble disciple also feels pleasant, painful, and neutral feelings.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
What, then, is the difference between an ordinary uneducated person and an educated noble disciple?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our teachings are rooted in the Buddha. …”
assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
“When an uneducated ordinary person experiences painful physical feelings they sorrow and pine and lament, beating their breast and falling into confusion.
So dve vedanā vedayati—
They experience two feelings:
kāyikañca, cetasikañca.
physical and mental.
Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya.
Suppose a person was struck with an arrow,
Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya.
only to be struck with a second arrow.
Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati.
So that person would experience the feeling of two arrows.
Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
In the same way, when an uneducated ordinary person experiences painful physical feelings they sorrow and pine and lament, beating their breast and falling into confusion.
So dve vedanā vedayati—
They experience two feelings:
kāyikañca, cetasikañca.
physical and mental.
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti.
When they’re touched by painful feeling, they resist it.
Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.
The underlying tendency for repulsion towards painful feeling underlies that.
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati.
When touched by painful feeling they look forward to enjoying sensual pleasures.
Taṃ kissa hetu?
Why is that?
Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ,
Because an uneducated ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures.
tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.
Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that.
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
They don’t truly understand feelings’ origin, ending, gratification, drawback, and escape.
Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.
The underlying tendency to ignorance about neutral feeling underlies that.
So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a pleasant feeling, they feel it attached.
Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a painful feeling, they feel it attached.
Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a neutral feeling, they feel it attached.
Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.
They’re called an uneducated ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, I say.
Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
When an educated noble disciple experiences painful physical feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion.
So ekaṃ vedanaṃ vedayati—
They experience one feeling:
kāyikaṃ, na cetasikaṃ.
physical, not mental.
Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya.
Suppose a person was struck with an arrow,
Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya.
and was not struck with a second arrow.
Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati.
So that person would experience the feeling of one arrow.
Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
In the same way, when an educated noble disciple experiences painful physical feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion.
So ekaṃ vedanaṃ vedayati—
They experience one feeling:
kāyikaṃ, na cetasikaṃ.
physical, not mental.
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti.
When they’re touched by painful feeling, they don’t resist it.
Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.
There’s no underlying tendency for repulsion towards painful feeling underlying that.
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati.
When touched by painful feeling they don’t look forward to enjoying sensual pleasures.
Taṃ kissa hetu?
Why is that?
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ.
Because an educated noble disciple understands an escape from painful feeling apart from sensual pleasures.
Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.
Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti.
They truly understand feelings’ origin, ending, gratification, drawback, and escape.
Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.
There’s no underlying tendency to ignorance about neutral feeling underlying that.
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a pleasant feeling, they feel it detached.
Dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a painful feeling, they feel it detached.
Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a neutral feeling, they feel it detached.
Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.
They’re called an educated noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress, I say.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenāti.
This is the difference between an educated noble disciple and an uneducated ordinary person.

(verse)


Na vedanaṃ vedayati sapañño,
A wise and learned person isn’t affected
Sukhampi dukkhampi bahussutopi;
by feelings of pleasure and pain.
Ayañca dhīrassa puthujjanena,
This is the great difference in skill
Mahā viseso kusalassa hoti.
between the wise and the ordinary.
Saṅkhātadhammassa bahussutassa,
A learned person who has comprehended the teaching
Vipassato lokamimaṃ parañca;
discerns this world and the next.
Iṭṭhassa dhammā na mathenti cittaṃ,
Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.
nor are they repelled by the undesirable.
Tassānurodhā athavā virodhā,
Both favoring and opposing
Vidhūpitā atthagatā na santi;
are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,
Knowing the stainless, sorrowless state,
Sammā pajānāti bhavassa pāragū”ti.
they understand rightly, transcending rebirth.”

36.7 - SN 36.7 Paṭhamagelañña: The Infirmary (1st)


7. Paṭhamagelaññasutta
7. The Infirmary (1st)
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
“monks, a monk should await their time rememberful [of ☸Dharma] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk rememberful [of ☸Dharma]?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by seeing the body as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma], rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati … pe …
They meditate seeing feelings as they actually are …
citte cittānupassī viharati … pe …
They meditate seeing the mind as it actually is …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate seeing ☸Dharma accurately, as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma], rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is rememberful [of ☸Dharma].
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti.
That’s how a monk acts with lucid-discerning.
Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
A monk should await their time rememberful [of ☸Dharma] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti:
While a monk is meditating like this—rememberful [of ☸Dharma], lucidly-discerning, diligent, ardent, and resolute—if pleasant feelings arise, they understand:
‘uppannā kho myāyaṃ sukhā vedanā.
‘A pleasant feeling has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.
So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling.
Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for the body and pleasant feeling.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā.
While a monk is meditating like this—rememberful [of ☸Dharma], lucidly-discerning, diligent, ardent, and resolute—if painful feelings arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ dukkhā vedanā.
‘A painful feeling has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti.
So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling.
Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato … pe … paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
As they do so, they give up the underlying tendency for repulsion towards the body and painful feeling.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti:
While a monk is meditating like this—rememberful [of ☸Dharma], lucidly-discerning, diligent, ardent, and resolute—if neutral feelings arise, they understand:
‘uppannā kho myāyaṃ adukkhamasukhā vedanā.
‘A neutral feeling has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling.
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato … pe … paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
dukkhañce vedanaṃ vedayati … pe …
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati;
If they feel a pleasant feeling, they feel it detached.
dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati;
If they feel a painful feeling, they feel it detached.
adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a neutral feeling, they feel it detached.
So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya,
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, feeling the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, a monk understands: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

36.8 - SN 36.8 Dutiyagelañña: The Infirmary (2nd)


8. Dutiyagelaññasutta
8. The Infirmary (2nd)
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
“monks, a monk should await their time rememberful [of ☸Dharma] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk rememberful [of ☸Dharma]?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by seeing the body as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma], rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati …
They meditate seeing feelings as they actually are …
citte cittānupassī viharati …
They meditate seeing the mind as it actually is …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate seeing ☸Dharma accurately, as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma], rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is rememberful [of ☸Dharma].
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti … pe … bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a monk is lucidly-discerning.
Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
A monk should await their time rememberful [of ☸Dharma] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā.
While a monk is meditating like this—rememberful [of ☸Dharma], lucidly-discerning, diligent, ardent, and resolute—if pleasant feelings arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ sukhā vedanā;
‘A pleasant feeling has arisen in me.
sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva phassaṃ paṭicca.
Dependent on this very contact.
Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno.
But this contact is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.
So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’
So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling.
Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa … pe …
While a monk is meditating like this—rememberful [of ☸Dharma], lucidly-discerning, diligent, ardent, and resolute—if painful feelings arise …
viharato uppajjati dukkhā vedanā … pe …
uppajjati adukkhamasukhā vedanā.
if neutral feelings arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ adukkhamasukhā vedanā;
‘A neutral feeling has arisen in me.
sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva phassaṃ paṭicca.
Dependent on this very contact.
(Yathā purimasutte, tathā vitthāretabbo.)
(Expand in detail as in the previous discourse.)
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya,
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, feeling the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

36.9 - SN 36.9 Anicca: Impermanent


9. Aniccasutta
9. Impermanent
“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
“monks, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.
These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.”

36.10 - SN 36.10 Phassamūlaka: Rooted in Contact


10. Phassamūlakasutta
10. Rooted in Contact
“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā.
“monks, these three feelings are born, rooted, sourced, and conditioned by contact.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā.
Painful feeling arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā.
In the same way, these three feelings are born, rooted, sourced, and conditioned by contact.
Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti.
The appropriate feeling arises dependent on the corresponding contact.
Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti.
When the corresponding contact ceases, the appropriate feeling ceases.”

36..2.. - SN 36 vagga 2 Rahogata: In Private


2. Rahogatavagga
2. In Private

36.11 - SN 36.11 Rahogata: In Private


11. Rahogatasutta
11. In Private
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—
“Just now, sir, as I was in private retreat this thought came to mind.
tisso vedanā vuttā bhagavatā.
The Buddha has spoken of three feelings.

see separate sutta file SN 36.11

…
…

36.12 - SN 36.12 Paṭhamaākāsa: In the Sky (1st)


12. Paṭhamaākāsasutta
12. In the Sky (1st)
“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti.
“monks, various winds blow in the sky.
Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti.
Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.
Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.
In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.

(verse)


Yathāpi vātā ākāse,
There are many and various
vāyanti vividhā puthū;
winds that blow in the sky.
Puratthimā pacchimā cāpi,
From the east they come, also the west,
uttarā atha dakkhiṇā.
the north, and then the south.
Sarajā arajā capi,
They are dusty and dustless,
sītā uṇhā ca ekadā;
cool and sometimes warm,
Adhimattā parittā ca,
strong and weak;
puthū vāyanti mālutā.
these are the different breezes that blow.
Tathevimasmiṃ kāyasmiṃ,
So too, in this body
samuppajjanti vedanā;
feelings arise,
Sukhadukkhasamuppatti,
pleasant and painful,
adukkhamasukhā ca yā.
and those that are neutral.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riñcati;
not neglecting lucid-discerning,
Tato so vedanā sabbā,
that astute person
parijānāti paṇḍito.
understands all feelings.
So vedanā pariññāya,
Completely understanding feelings,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”

36.13 - SN 36.13 Dutiyaākāsa: In the Sky (2nd)


13. Dutiyaākāsasutta
13. In the Sky (2nd)
“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti.
“monks, various winds blow in the sky.
Puratthimāpi vātā vāyanti … pe … adhimattāpi vātā vāyanti.
Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.
Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.
In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.”

36.14 - SN 36.14 Agāra: A Guest House


14. Agārasutta
14. A Guest House
“Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti.
“monks, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, merchants, and workers all stay there.

see separate sutta file SN 36.14

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36.15 - SN 36.15 Paṭhamaānanda: With Ānanda (1st)


15. Paṭhamaānandasutta
15. With Ānanda (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Tisso imā, ānanda, vedanā—
“Ānanda, there are these three feelings:

see separate sutta file SN 36.15

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…

36.16 - SN 36.16 Dutiyaānanda: With Ānanda (2nd)


16. Dutiyaānandasutta
16. With Ānanda (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:
The Buddha said this:
“tisso imā, ānanda, vedanā—
“Ānanda, there are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, ānanda, vedanā … pe …
These are called feeling. …
phassasamudayā … pe …
khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
For a monk who has ended the defilements, greed, hate, and delusion have been pacifiedized.”

36.17 - SN 36.17 Paá¹­hamasambahula: With Several monks (1st)


17. Paá¹­hamasambahulasutta
17. With Several monks (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Tisso imā, bhikkhave, vedanā—
“monks, there are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, bhikkhave, vedanā.
These are called feeling.
Phassasamudayā vedanāsamudayo;
Feeling originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberful [of ☸Dharma]ness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.
The pleasure and happiness that arise from feeling: this is its gratification.
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
That feeling is impermanent, suffering, and perishable: this is its drawback.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Removing and giving up desire and greed for feeling: this is its escape.
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto.
But I have also explained the progressive cessation of conditions. …
Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti … pe …
khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto.
Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti … pe …
khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.
Chayimā, bhikkhave, passaddhiyo.
Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti.
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti.
Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti.
Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti.
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.
Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
For a monk who has ended the defilements, greed, hate, and delusion have been pacifiedized.”

36.18 - SN 36.18 Dutiyasambahula: With Several monks (2nd)


18. Dutiyasambahulasutta
18. With Several monks (2nd)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe …
Then several monks went up to the Buddha …
ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca:
The Buddha said to them:
“katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“monks, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …”
“Our teachings are rooted in the Buddha. …”
“tisso imā, bhikkhave, vedanā—
“monks, there are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, bhikkhave, vedanā … pe … phassasamudayā … pe ….
These are called feeling. …”
(Yathā purimasuttante, tathā vitthāretabbo.)
(This should be told in full as in the previous discourse.)

36.19 - SN 36.19 Pañcakaṅga: With Pañcakaṅga


19. Pañcakaṅgasutta
19. With Pañcakaṅga
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him:
“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
“Sir, how many feelings has the Buddha spoken of?”
“Tisso kho, thapati, vedanā vuttā bhagavatā.
“Master builder, the Buddha has spoken of three feelings:
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
The Buddha has spoken of these three feelings.”
Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
When he said this, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“Sir, Udāyī, the Buddha hasn’t spoken of three feelings.
Dve vedanā vuttā bhagavatā—
He’s spoken of two feelings:
sukhā vedanā, dukkhā vedanā.
pleasant and painful.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:
For a second time, Udāyī said to him:
“na kho, thapati, dve vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of two feelings,
Tisso vedanā vuttā bhagavatā.
he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
For a second time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of three feelings,
Dve vedanā vuttā bhagavatā—
he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:
And for a third time, Udāyī said to him:
“na kho, thapati, dve vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of two feelings,
Tisso vedanā vuttā bhagavatā.
he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
And for a third time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of three feelings,
Dve vedanā vuttā bhagavatā—
he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.
But neither was able to persuade the other.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi.
Then he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi;
“Ānanda, the explanation by the monk Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct.
santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
Dvepi mayā, ānanda, vedanā vuttā pariyāyena.
In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
Tissopi mayā vedanā vuttā pariyāyena.
Pañcapi mayā vedanā vuttā pariyāyena.
Chapi mayā vedanā vuttā pariyāyena.
Aṭṭhārasāpi mayā vedanā vuttā pariyāyena.
Chattiṃsāpi mayā vedanā vuttā pariyāyena.
Aṭṭhasatampi mayā vedanā vuttā pariyāyena.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.
I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti.
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.
I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Pañcime, ānanda, kāmaguṇā.
There are these five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā … pe …
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, ānanda, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.
Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
idaṃ vuccati kāmasukhaṃ.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful [of ☸Dharma] and lucidly-discerning, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of ☸Dharma], one meditates in pleasure.’
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberful [of ☸Dharma]ness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—lucidly-discerning that ‘space is infinite’, enters and remains in the dimension of infinite space.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of infinite space, lucidly-discerning that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of infinite consciousness, lucidly-discerning that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might say:
‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti.
‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?
What’s up with that?’
Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:
When wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti.
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.
Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.
The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”

36.20 - SN 36.20 Bhikkhu: A monk


20. Bhikkhusutta
20. A monk
“Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena.
“monks, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
Evaṃ pariyāyadesito, bhikkhave, mayā dhammo.
I’ve taught the Dhamma with all these explanations.
Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti.
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
Evaṃ pariyāyadesito, bhikkhave, mayā dhammo.
I’ve taught the Dhamma with all these explanations.
Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Pañcime, bhikkhave, kāmaguṇā … pe …
There are these five kinds of sensual stimulation. …
ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might say:
‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti.
‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?
What’s up with that?’
Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
monks, when wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti.
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.
Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.
The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”

36..3.. - SN 36 vagga 3 Aṭṭhasatapariyāya: The Explanation of the Hundred and Eight


3. Aṭṭhasatapariyāyavagga
3. The Explanation of the Hundred and Eight

36.21 - SN 36.21 SÄ«vaka: With SÄ«vaka


21. SÄ«vakasutta
21. With SÄ«vaka
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Moḷiyasīvaka went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Master Gotama, there are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
Idha bhavaṃ gotamo kimāhā”ti?
What does Master Gotama say about this?”
“Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
“Sīvaka, some feelings stem from bile disorders.
Sāmampi kho etaṃ, sīvaka, veditabbaṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
You can know this from your own personal experience,
Lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
and it is generally agreed to be true.
Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Since this is so, the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
everything an individual experiences is because of past deeds
Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti.
go beyond personal experience and beyond what is generally agreed to be true.
Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.
So those ascetics and brahmins are wrong, I say.
Semhasamuṭṭhānānipi kho, sīvaka … pe …
Some feelings stem from phlegm disorders …
vātasamuṭṭhānānipi kho, sīvaka … pe …
wind disorders …
sannipātikānipi kho, sīvaka … pe …
their conjunction …
utupariṇāmajānipi kho, sīvaka … pe …
change in weather …
visamaparihārajānipi kho, sīvaka … pe …
not taking care of yourself …
opakkamikānipi kho, sīvaka … pe …
overexertion …
kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
Some feelings are the result of past deeds.
Sāmampi kho etaṃ, sīvaka, veditabbaṃ.
You can know this from your own personal experience,
Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti;
lokassapi kho etaṃ, sīvaka, saccasammataṃ.
and it is generally agreed to be true.
Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti;
tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Since this is so, the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
everything an individual experiences is because of past deeds
Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti.
go beyond personal experience and beyond what is generally agreed to be true.
Tasmā ‘tesaṃ samaṇabrāhmaṇānaṃ micchā’ti vadāmī”ti.
So those ascetics and brahmins are wrong, I say.”
Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Moḷiyasīvaka said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
“Pittaṃ semhañca vāto ca,
“Bile, phlegm, and wind,
Sannipātā utūni ca;
their conjunction, and the weather,
Visamaṃ opakkamikaṃ,
not taking care of yourself, overexertion,
Kammavipākena aṭṭhamī”ti.
and the result of deeds is the eighth.”

36.22 - SN 36.22 Aá¹­á¹­hasata: The Explanation of the Hundred and Eight


22. Aá¹­á¹­hasatasutta
22. The Explanation of the Hundred and Eight
“Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.
“monks, I will teach you an exposition of the teaching on the hundred and eight.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo?
And what is the exposition of the teaching on the hundred and eight?
Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena;
monks, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
tissopi mayā vedanā vuttā pariyāyena;
pañcapi mayā vedanā vuttā pariyāyena;
chapi mayā vedanā vuttā pariyāyena;
aṭṭhārasāpi mayā vedanā vuttā pariyāyena;
chattiṃsāpi mayā vedanā vuttā pariyāyena;
aṭṭhasatampi mayā vedanā vuttā pariyāyena.
Katamā ca, bhikkhave, dve vedanā?
And what are the two feelings?
Kāyikā ca cetasikā ca—
Physical and mental.
imā vuccanti, bhikkhave, dve vedanā.
These are called the two feelings.
Katamā ca, bhikkhave, tisso vedanā?
And what are the three feelings?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feelings. …
imā vuccanti, bhikkhave, tisso vedanā.
Katamā ca, bhikkhave, pañca vedanā?
And what are the five feelings?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ—
The faculties of pleasure, pain, happiness, sadness, and equanimity. …
imā vuccanti, bhikkhave, pañca vedanā.
Katamā ca, bhikkhave, cha vedanā?
And what are the six feelings?
Cakkhusamphassajā vedanā … pe …
Feeling born of eye contact … ear contact … nose contact … tongue contact … body contact …
manosamphassajā vedanā—
mind contact. …
imā vuccanti, bhikkhave, cha vedanā.
Katamā ca, bhikkhave, aṭṭhārasa vedanā?
And what are the eighteen feelings?
Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā—
There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. …
imā vuccanti, bhikkhave, aṭṭhārasa vedanā.
Katamā ca, bhikkhave, chattiṃsa vedanā?
And what are the thirty-six feelings?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā—
Six kinds of lay happiness and six kinds of renunciate happiness. Six kinds of lay sadness and six kinds of renunciate sadness. Six kinds of lay equanimity and six kinds of renunciate equanimity. …
imā vuccanti, bhikkhave, chattiṃsa vedanā.
Katamañca, bhikkhave, aṭṭhasataṃ vedanā?
And what are the hundred and eight feelings?
Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā—
Thirty six feelings in the past, future, and present.
imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā.
These are called the hundred and eight feelings.
Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti.
This is the exposition of the teaching on the hundred and eight.”

36.23 - SN 36.23 Aññatarabhikkhu: With a monk


23. Aññatarabhikkhusutta
23. With a monk
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
“Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling?
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Tisso imā, bhikkhu, vedanā—
“monk, there are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti, bhikkhu, vedanā.
These are called feeling.
Phassasamudayā vedanāsamudayo.
Feeling originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā.
Craving is the practice that leads to the origin of feeling.
Phassanirodhā vedanānirodho.
When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberful [of ☸Dharma]ness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo;
The pleasure and happiness that arise from feeling: this is its gratification.
yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo;
That feeling is impermanent, suffering, and perishable: this is its drawback.
yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇan”ti.
Removing and giving up desire and greed for feeling: this is its escape.”

36.24 - SN 36.24 Pubba: Before


24. Pubbasutta
24. Before
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
And what is feeling’s gratification, drawback, and escape?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘tisso imā vedanā—
‘There are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti vedanā.
These are called feeling.
Phassasamudayā vedanāsamudayo.
Feeling originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā … pe …
Craving is the practice that leads to the origin of feeling …
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan’”ti.
Removing and giving up desire and greed for feeling: this is its escape.’”

36.25 - SN 36.25 Ñāṇa: Knowledge


25. Ñāṇasutta
25. Knowledge
“‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“‘These are the feelings.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe … āloko udapādi.
‘This is the origin of feeling.’ …
‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the practice that leads to the origin of feeling.’ …
‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the cessation of feeling.’ …
‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the practice that leads to the cessation of feeling.’ …
‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe …
‘This is the gratification of feeling.’ …
‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe …
‘This is the drawback of feeling.’ …
‘idaṃ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

36.26 - SN 36.26 Sambahulabhikkhu: With Several monks


26. Sambahulabhikkhusutta
26. With Several monks
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
“Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling?
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is feeling’s gratification, drawback, and escape?”
“Tisso imā, bhikkhave, vedanā—
“monks, there are these three feelings.
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti, bhikkhave, vedanā.
These are called feeling.
Phassasamudayā vedanāsamudayo.
Feeling originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā.
Craving is the practice that leads to the origin of feeling.
Phassanirodhā … pe …
When contact ceases, feeling ceases. …
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan”ti.
Removing and giving up desire and greed for feeling: this is its escape.”

36.27 - SN 36.27 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)


27. Paṭhamasamaṇabrāhmaṇasutta
27. Ascetics and Brahmins (1st)
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti.
There are ascetics and brahmins who don’t truly understand these three feelings’ gratification, drawback, and escape.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti.
There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

36.28 - SN 36.28 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)


28. Dutiyasamaṇabrāhmaṇasutta
28. Ascetics and Brahmins (2nd)
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these three feelings’ origin, ending, gratification, drawback, and escape. …
pajānanti … pe … sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand …”

36.29 - SN 36.29 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)


29. Tatiyasamaṇabrāhmaṇasutta
29. Ascetics and Brahmins (3rd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. …
pajānanti … pe … sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do understand …”

36.30 - SN 36.30 Suddhika: Plain Version


30. Suddhikasutta
30. Plain Version
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feelings.
imā kho, bhikkhave, tisso vedanā”ti.
These are the three feelings.”

36.31 - SN 36.31 Nirāmisa: Spiritual


31. Nirāmisasutta
31. Spiritual
“Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti;
“monks, there is carnal rapture, spiritual rapture, and even more spiritual rapture.
atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ;
There is carnal pleasure, spiritual pleasure, and even more spiritual pleasure.
atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā;
There is carnal equanimity, spiritual equanimity, and even more spiritual equanimity.
atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho.
There is carnal liberation, spiritual liberation, and even more spiritual liberation.

see separate sutta file SN 36.31

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