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1. Sa-gāthāvagga |
1. With Verses chapter |
| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 36 |
Linked Discourses 36 |
♦ 249. “tisso imā, bhikkhave, vedanā. |
Monks, there are three sensations. |
katamā tisso? |
Which three? |
sukhā vedanā, |
Pleasant sensation, |
dukkhā vedanā, |
unpleasant sensation, |
a-dukkham-a-sukhā vedanā — |
neither-unpleasant-nor-pleasant [neutral] sensation. |
imā kho, bhikkhave, tisso vedanāti. |
These are the three sensations. |
♦ “samāhito sam-pajāno, |
having become undistractible, lucid, and discerning, |
sato buddhassa sāvako. |
a Buddha's disciple remembers [and applies the Dharma]. |
♦ vedanā ca pajānāti, |
He lucidly-discerns sensations, |
vedanānañ-ca sambhavaṃ. |
The origin of sensations, |
♦ “yattha cetā nirujjhanti, |
where they cease, |
maggañ-ca khaya-gāminaṃ. |
and the path that leads to their ending. |
♦ vedanānaṃ khayā bhikkhu, |
With the ending of sensations, a monk is |
nic-chāto pari-nibbuto”ti. |
Hunger-less, nirvana’d." |
2. Sukhasutta |
2. Pleasure |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
Pleasant, painful, and neutral sensation. |
imā kho, bhikkhave, tisso vedanāti. |
These are the three sensations. |
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.” |
3. Pahānasutta |
3. Giving Up |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral sensation. |
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 sensation. The underlying tendency to repulsion should be given up when it comes to painful sensation. The underlying tendency to ignorance should be given up when it comes to neutral sensation. |
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. |
Sukhaṃ vedayamānassa, |
When you feel pleasure |
vedanaṃ appajānato; |
without understanding sensation, |
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 sensation, |
Paṭighānusayo hoti, |
the underlying tendency to repulsion is there, |
anissaraṇadassino. |
if you don’t see the escape. |
Adukkhamasukhaṃ santaṃ, |
As for that peaceful, neutral sensation: |
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 sensations. |
So vedanā pariññāya, |
Completely understanding sensations, |
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.” |
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 sensations. |
Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. |
When an uneducated ordinary person experiences painful physical sensations 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 sensations 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. |
Yo etā nādhivāseti, |
If you can’t abide |
uppannā vedanā dukhā; |
those painful physical sensations |
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 sensations |
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.” |
5. Daṭṭhabbasutta |
5. Should Be Seen |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral sensation. |
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. |
Pleasant sensation should be seen as suffering. Painful sensation should be seen as a dart. Neutral sensation 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 sensations 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. |
Yo sukhaṃ dukkhato adda, |
A monk who sees pleasure as pain, |
dukkhamaddakkhi sallato; |
and suffering as a dart, |
Adukkhamasukhaṃ santaṃ, |
and that peaceful, neutral sensation |
addakkhi naṃ aniccato. |
as impermanent |
Sa ve sammaddaso bhikkhu, |
sees rightly; |
parijānāti vedanā; |
they completely understand sensations. |
So vedanā pariññāya, |
Completely understanding sensations, |
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.” |
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 sensations. |
Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. |
An educated noble disciple also feels pleasant, painful, and neutral sensations. |
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 sensations they sorrow and pine and lament, beating their breast and falling into confusion. |
So dve vedanā vedayati— |
They experience two sensations: |
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 sensation 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 sensations they sorrow and pine and lament, beating their breast and falling into confusion. |
So dve vedanā vedayati— |
They experience two sensations: |
kāyikañca, cetasikañca. |
physical and mental. |
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. |
When they’re touched by painful sensation, they resist it. |
Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. |
The underlying tendency for repulsion towards painful sensation underlies that. |
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. |
When touched by painful sensation 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 sensation 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 sensation underlies that. |
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. |
They don’t truly understand sensations’ 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 sensation underlies that. |
So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. |
If they feel a pleasant sensation, they feel it attached. |
Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. |
If they feel a painful sensation, they feel it attached. |
Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. |
If they feel a neutral sensation, 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 sensations they don’t sorrow or pine or lament, beating their breast and falling into confusion. |
So ekaṃ vedanaṃ vedayati— |
They experience one sensation: |
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 sensation 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 sensations they don’t sorrow or pine or lament, beating their breast and falling into confusion. |
So ekaṃ vedanaṃ vedayati— |
They experience one sensation: |
kāyikaṃ, na cetasikaṃ. |
physical, not mental. |
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. |
When they’re touched by painful sensation, they don’t resist it. |
Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. |
There’s no underlying tendency for repulsion towards painful sensation underlying that. |
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. |
When touched by painful sensation 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 sensation 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 sensation underlying that. |
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. |
They truly understand sensations’ 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 sensation underlying that. |
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. |
If they feel a pleasant sensation, they feel it detached. |
Dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati. |
If they feel a painful sensation, they feel it detached. |
Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. |
If they feel a neutral sensation, 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. |
Na vedanaṃ vedayati sapañño, |
A wise and learned person isn’t affected |
Sukhampi dukkhampi bahussutopi; |
by sensations 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.” |
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 sensations 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 sensations arise, they understand: |
‘uppannā kho myāyaṃ sukhā vedanā. |
‘A pleasant sensation 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 sensation 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 sensation. |
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 sensation. |
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 sensations arise, they understand: |
So evaṃ pajānāti: |
|
‘uppannā kho myāyaṃ dukkhā vedanā. |
‘A painful sensation 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 sensation 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 sensation. |
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 sensation. |
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 sensations arise, they understand: |
‘uppannā kho myāyaṃ adukkhamasukhā vedanā. |
‘A neutral sensation 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 sensation 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 sensation. |
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 sensation. |
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; |
If they feel a pleasant sensation, 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 sensation, 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 sensation, 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 sensation, they feel it detached. |
dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; |
If they feel a painful sensation, they feel it detached. |
adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. |
If they feel a neutral sensation, they feel it detached. |
So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. |
sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation 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, sensation the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ sensation 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.’” |
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 sensations 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 sensations arise, they understand: |
So evaṃ pajānāti: |
|
‘uppannā kho myāyaṃ sukhā vedanā; |
‘A pleasant sensation 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 sensation 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 sensation. |
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 sensation. |
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 sensations arise … |
viharato uppajjati dukkhā vedanā … pe … |
|
uppajjati adukkhamasukhā vedanā. |
if neutral sensations arise, they understand: |
So evaṃ pajānāti: |
|
‘uppannā kho myāyaṃ adukkhamasukhā vedanā; |
‘A neutral sensation 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, sensation the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ sensation 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.’” |
9. Aniccasutta |
9. Impermanent |
“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
“monks, these three sensations 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 sensation. |
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti. |
These are the three sensations that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.” |
10. Phassamūlakasutta |
10. Rooted in Contact |
“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. |
“monks, these three sensations are born, rooted, sourced, and conditioned by contact. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral sensation. |
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. |
Pleasant sensation 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 sensation ceases and stops. |
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. |
Painful sensation 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 sensation ceases and stops. |
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
Neutral sensation 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 sensation 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 sensations are born, rooted, sourced, and conditioned by contact. |
Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. |
The appropriate sensation arises dependent on the corresponding contact. |
Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti. |
When the corresponding contact ceases, the appropriate sensation ceases.” |
2. Rahogatavagga |
2. In Private |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; |
Then a certain monk approached the Buddha, |
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
having approached the Buddha and bowed he sat to one side. |
Ekam-antaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
(at) one-side, sitting, the monk said to the Buddha: |
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa |
“Just now, sir, as I was in private retreat |
evaṃ cetaso pari-vitakko udapādi— |
this train-of-thought came to mind. |
tisso vedanā vuttā bhagavatā. |
Three (types of) experienced-sensations have-been-spoken of by the Buddha. |
(1) 🙂 Sukhā vedanā, |
(1) 🙂 pleasant experienced-sensations, |
(2) 😢 dukkhā vedanā, |
(2) 😢 painful experienced-sensations, |
(3) 😐 a-dukkham-a-sukhā vedanā— |
(3) 😐 neither-painful-nor-pleasant experienced-sensations. |
imā tisso vedanā vuttā bhagavatā. |
These (are the) Three (types of) experienced-sensations that have-been-spoken of by the Buddha. |
Vuttaṃ kho panetaṃ bhagavatā: |
But the Buddha has also said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ: |
What was the Buddha referring to when he said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
? |
|
“Sādhu sādhu, bhikkhu. |
“Good, good, monk! |
Tisso imā, bhikkhu, vedanā vuttā mayā. |
These (are the) Three (types of) experienced-sensations that have-been-spoken by me. |
(1) 🙂 Sukhā vedanā, |
(1) 🙂 pleasant experienced-sensations, |
(2) 😢 dukkhā vedanā, |
(2) 😢 painful experienced-sensations, |
(3) 😐 a-dukkham-a-sukhā vedanā— |
(3) 😐 neither-painful-nor-pleasant experienced-sensations. |
imā tisso vedanā vuttā mayā. |
These (are the) Three (types of) experienced-sensations that have-been-spoken by me. |
Vuttaṃ kho panetaṃ, bhikkhu, mayā: |
But I have also said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
aniccataṃ sandhāya bhāsitaṃ: |
being impermanent, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
khaya-dhammataṃ sandhāya bhāsitaṃ: |
being subject to (natural)-Dhamma-(law)-of-destruction, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
vaya-dhammataṃ sandhāya bhāsitaṃ: |
being subject to (natural)-Dhamma-(law)-of-vanishing, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
virāga-dhammataṃ sandhāya bhāsitaṃ: |
being subject to (natural)-Dhamma-(law)-of-fading-away, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
nirodha-dhammataṃ sandhāya bhāsitaṃ: |
being subject to (natural)-Dhamma-(law)-of-cesssation, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva |
I was referring to co-activities |
vipariṇāma-dhammataṃ sandhāya bhāsitaṃ: |
being subject to (natural)-Dhamma-(law)-of-perishing, when I said: |
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. |
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’ |
atha kho pana, bhikkhu, mayā |
“And I have also {taught} |
anu-pubba-saṅkhārānaṃ nirodho akkhāto. |
Step-by-step-co-activities cessation. |
1. paṭhamaṃ jhānaṃ samāpannassa |
1. (with) first jhāna attained, |
🚫🗣️💬 vācā niruddhā hoti. |
🚫🗣️💬 vocalization-of-speech has ceased. |
2. dutiyaṃ jhānaṃ samāpannassa |
2. (with) second jhāna attained, |
🚫(V&V💭) vitakka-vicārā niruddhā honti. |
🚫(V&V💭) directed-thought-&-evaluation has ceased. |
3. tatiyaṃ jhānaṃ samāpannassa |
3. (with) third jhāna attained, |
🚫😁 pīti niruddhā hoti. |
🚫😁 rapture has ceased. |
4. catutthaṃ jhānaṃ samāpannassa |
4. (with) fourth jhāna attained, |
🚫🌬️😤 assāsa-passāsā niruddhā honti. |
🚫🌬️😤 in-breath-out-breath has ceased. |
5. ākāsā-nañc-āyatanaṃ samāpannassa |
5. (with) space-infinitude-dimension attained, |
🚫🚶 rūpa-saññā niruddhā hoti. |
🚫🚶 forms-perception has ceased. |
6. viññāṇa-ñc-āyatanaṃ samāpannassa |
6. (with) consciousness-infinitude-dimension attained, |
ākāsā-nañc-āyatana-saññā niruddhā hoti. |
space-infinitude-dimension-perception has ceased. |
7. ākiñca-ññ-āyatanaṃ samāpannassa |
7. (with) nothingness-dimension attained, |
viññāṇa-ñc-āyatana-saññā niruddhā hoti. |
consciousness-infinitude-dimension-perception has ceased. |
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa |
8. (with) neither-perception-nor-non-perception attained, |
ākiñca-ññ-āyatana-saññā niruddhā hoti. |
nothingness-dimension-perception has ceased. |
9. saññā-vedayita-nirodhaṃ samāpannassa |
9 (with) perception-&-sensation-cessation attained, |
saññā ca vedanā ca niruddhā honti. |
perception & sensation have ceased. |
10. khīṇ-āsavassa bhikkhuno |
10. (having) killed-the-asinine-inclinations, a monk’s |
🚫💑 rāgo niruddho hoti, |
🚫💑 passion has ceased, |
🚫😠 doso niruddho hoti, |
🚫😠 aversion has ceased, |
🚫😕 moho niruddho hoti. |
🚫😕 delusion has ceased. |
atha kho, bhikkhu, mayā |
“And I have also {taught} |
Anu-pubba-saṅkhārānaṃ vūpasamo akkhāto. |
Step-by-step-co-activities being stilled. |
1. paṭhamaṃ jhānaṃ samāpannassa |
1. (with) first jhāna attained, |
🚫🗣️💬 vācā vūpasantā hoti. |
🚫🗣️💬 vocalization-of-speech has been stilled, |
2. dutiyaṃ jhānaṃ samāpannassa |
2. (with) second jhāna attained, |
🚫(V&V💭) vitakka-vicārā vūpasantā hoti. |
🚫(V&V💭) directed-thought-&-evaluation has been stilled, |
3. tatiyaṃ jhānaṃ samāpannassa |
3. (with) third jhāna attained, |
🚫😁 pīti vūpasantā hoti. |
🚫😁 rapture has has been stilled, |
4. catutthaṃ jhānaṃ samāpannassa |
4. (with) fourth jhāna attained, |
🚫🌬️😤 assāsa-passāsā vūpasantā hoti. |
🚫🌬️😤 in-breath-out-breath has been stilled, |
5. ākāsā-nañc-āyatanaṃ samāpannassa |
5. (with) space-infinitude-dimension attained, |
🚫🚶 rūpa-saññā vūpasantā hoti. |
🚫🚶 forms-perception has been stilled, |
6. viññāṇa-ñc-āyatanaṃ samāpannassa |
6. (with) consciousness-infinitude-dimension attained, |
ākāsā-nañc-āyatana-saññā vūpasantā hoti. |
space-infinitude-dimension-perception has been stilled, |
7. ākiñca-ññ-āyatanaṃ samāpannassa |
7. (with) nothingness-dimension attained, |
viññāṇa-ñc-āyatana-saññā vūpasantā hoti. |
consciousness-infinitude-dimension-perception has been stilled, |
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa |
8. (with) neither-perception-nor-non-perception attained, |
ākiñca-ññ-āyatana-saññā vūpasantā hoti. |
nothingness-dimension-perception has been stilled, |
9. saññā-vedayita-nirodhaṃ samāpannassa |
9 (with) perception-&-sensation-cessation attained, |
saññā ca vedanā ca vūpasantā hoti. |
perception & sensation has been stilled, |
10. khīṇ-āsavassa bhikkhuno |
10. (having) killed-the-asinine-inclinations, a monk’s |
🚫💑 rāgo vūpasanto hoti, |
🚫💑 passion has has been stilled, |
🚫😠 doso vūpasanto hoti, |
🚫😠 aversion has been stilled, |
🚫😕 moho vūpasanto hoti. |
🚫😕 delusion has been stilled, |
Chay-imā, bhikkhu, passaddhiyo. |
(there are) six-of-these ****** pacifications. |
1. paṭhamaṃ jhānaṃ samāpannassa |
1. (with) first jhāna attained, |
🚫🗣️💬 vācā paṭip-passaddhā hoti. |
🚫🗣️💬 vocalization-of-speech is pacified. |
2. dutiyaṃ jhānaṃ samāpannassa |
2. (with) second jhāna attained, |
🚫(V&V💭) Vitakka-vicārā paṭip-passaddhā honti. |
🚫(V&V💭) directed-thought-&-evaluation is pacified. |
3. tatiyaṃ jhānaṃ samāpannassa |
3. (with) third jhāna attained, |
🚫😁 pīti paṭip-passaddhā hoti. |
🚫😁 rapture is pacified. |
4. catutthaṃ jhānaṃ samāpannassa |
4. (with) fourth jhāna attained, |
🚫🌬️😤 Assāsa-passāsā paṭip-passaddhā honti. |
🚫🌬️😤 in-breath-out-breath is pacified. |
5. saññāvedayitanirodhaṃ samāpannassa |
5. (with) perception-&-sensation-cessation attained, |
saññā ca vedanā ca paṭip-passaddhā honti. |
perception & sensation are pacified. |
6. Khīṇ-āsavassa bhikkhuno |
6. (having) killed-the-asinine-inclinations, a monk’s |
🚫💑 rāgo paṭip-passaddho hoti, |
🚫💑 passion is pacified, |
🚫😠 doso paṭip-passaddho hoti, |
🚫😠 aversion is pacified, |
🚫😕 moho paṭip-passaddho hotī”ti. |
🚫😕 delusion is pacified. |
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 sensations arise in this body: pleasant, painful, and neutral sensations. |
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; |
sensations 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 sensations. |
So vedanā pariññāya, |
Completely understanding sensations, |
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.” |
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 sensations arise in this body: pleasant, painful, and neutral sensations.” |
♦ 262. “seyyathāpi, bhikkhave, āgantuk-āgāraṃ. |
"Suppose, monks, (there is a) guest-house. |
tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, |
Over-there (from the) eastern direction (they) come (for) lodge usage, |
pacchimāyapi disāya āgantvā vāsaṃ kappenti, |
(from the) western direction (they) come (for) lodge usage, |
uttarāyapi disāya āgantvā vāsaṃ kappenti, |
(from the) northern direction (they) come (for) lodge usage, |
dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. |
(from the) southern direction (they) come (for) lodge usage, |
khattiyāpi āgantvā vāsaṃ kappenti, |
(the) warriors, (they) come (for) lodge usage, |
brāhmaṇāpi āgantvā vāsaṃ kappenti, |
(the) brahmins, (they) come (for) lodge usage, |
vessāpi āgantvā vāsaṃ kappenti, |
(the) middle-class, (they) come (for) lodge usage, |
suddāpi āgantvā vāsaṃ kappenti. |
(the) slave-class, (they) come (for) lodge usage. |
evameva kho, bhikkhave, |
just like that, monks, |
imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti. |
(in) this body, various sensations arise. |
sukhāpi vedanā uppajjati, |
pleasant sensation arises, |
dukkhāpi vedanā uppajjati, |
painful sensation arises, |
a-dukkham-a-sukhāpi vedanā uppajjati. |
neither-painful-nor-pleasant sensation arises; |
sāmisāpi sukhā vedanā uppajjati, |
carnal pleasant sensation arises; |
sāmisāpi dukkhā vedanā uppajjati, |
carnal painful sensation arises; |
sāmisāpi a-dukkham-a-sukhā vedanā uppajjati. |
carnal neither-painful-nor-pleasant sensation arises; |
nirāmisāpi sukhā vedanā uppajjati, |
spiritual pleasant sensation arises; |
nirāmisāpi dukkhā vedanā uppajjati, |
spiritual painful sensation arises; |
nirāmisāpi a-dukkham-a-sukhā vedanā uppajjatī”ti. |
spiritual neither-painful-nor-pleasant sensation arises. |
catutthaṃ. |
[end of] fourth [sutta in this section]. |
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 sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’s gratification, drawback, and escape?” |
“Tisso imā, ānanda, vedanā— |
“Ānanda, there are Three of these experienced-sensations: |
(1) 🙂 Sukhā vedanā, |
(1) 🙂 pleasant experienced-sensations, |
(2) 😢 dukkhā vedanā, |
(2) 😢 painful experienced-sensations, |
(3) 😐 a-dukkham-a-sukhā vedanā— |
(3) 😐 neither-painful-nor-pleasant experienced-sensations. |
imā vuccanti, ānanda, vedanā. |
These are called experienced-sensations. |
Phassa-samudayā vedanā-samudayo; |
(with) contact’s-origination (there is) experienced-sensations-origination. |
phassa-nirodhā vedanā-nirodho. |
(with) contact’s-cessation (there is) experienced-sensations-cessation. |
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. |
The pleasure and happiness that arise from sensation: this is its gratification. |
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. |
That sensation is impermanent, suffering, and perishable: this is its drawback. |
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. |
Removing and giving up desire and greed for sensation: this is its escape. |
Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. |
But I have also explained the progressive cessation of conditions. |
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 sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’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 sensations: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
pleasant, painful, and neutral. |
imā vuccanti, ānanda, vedanā … pe … |
These are called sensation. … |
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.” |
17. Paṭhamasambahulasutta |
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 sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’s gratification, drawback, and escape?” |
“Tisso imā, bhikkhave, vedanā— |
“monks, there are these three sensations: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
pleasant, painful, and neutral. |
imā vuccanti, bhikkhave, vedanā. |
These are called sensation. |
Phassasamudayā vedanāsamudayo; |
sensation originates from contact. |
phassanirodhā vedanānirodho. |
When contact ceases, sensation ceases. |
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of sensations 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 sensation: this is its gratification. |
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. |
That sensation is impermanent, suffering, and perishable: this is its drawback. |
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. |
Removing and giving up desire and greed for sensation: 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.” |
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 sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’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 sensations: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
pleasant, painful, and neutral. |
imā vuccanti, bhikkhave, vedanā … pe … phassasamudayā … pe …. |
These are called sensation. …” |
(Yathā purimasuttante, tathā vitthāretabbo.) |
(This should be told in full as in the previous discourse.) |
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 sensations has the Buddha spoken of?” |
“Tisso kho, thapati, vedanā vuttā bhagavatā. |
“Master builder, the Buddha has spoken of three sensations: |
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 sensations.” |
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 sensations. |
Dve vedanā vuttā bhagavatā— |
He’s spoken of two sensations: |
sukhā vedanā, dukkhā vedanā. |
pleasant and painful. |
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. |
The Buddha said that neutral sensation 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 sensations, |
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 sensations, |
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 sensations, |
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 sensations, |
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 sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations. |
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 equanimous-observation, 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 equanimous-observation 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 sensation. |
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 sensation, 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 sensation. |
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.’” |
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 sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations. |
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 sensation, 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 sensation. |
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.’” |
3. Aṭṭhasatapariyāyavagga |
3. The Explanation of the Hundred and Eight |
21. Sīvakasutta |
21. With Sīvaka |
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 sensations 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 sensations 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 sensations 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.” |
22. Aṭṭhasatasutta |
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 sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations. |
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 sensations? |
Kāyikā ca cetasikā ca— |
Physical and mental. |
imā vuccanti, bhikkhave, dve vedanā. |
These are called the two sensations. |
Katamā ca, bhikkhave, tisso vedanā? |
And what are the three sensations? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
Pleasant, painful, and neutral sensations. … |
imā vuccanti, bhikkhave, tisso vedanā. |
|
Katamā ca, bhikkhave, pañca vedanā? |
And what are the five sensations? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ— |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. … |
imā vuccanti, bhikkhave, pañca vedanā. |
|
Katamā ca, bhikkhave, cha vedanā? |
And what are the six sensations? |
Cakkhusamphassajā vedanā … pe … |
sensation 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 sensations? |
Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā— |
There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimous-observation. … |
imā vuccanti, bhikkhave, aṭṭhārasa vedanā. |
|
Katamā ca, bhikkhave, chattiṃsa vedanā? |
And what are the thirty-six sensations? |
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 equanimous-observation and six kinds of renunciate equanimous-observation. … |
imā vuccanti, bhikkhave, chattiṃsa vedanā. |
|
Katamañca, bhikkhave, aṭṭhasataṃ vedanā? |
And what are the hundred and eight sensations? |
Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā— |
Thirty six sensations in the past, future, and present. |
imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. |
These are called the hundred and eight sensations. |
Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. |
This is the exposition of the teaching on the hundred and eight.” |
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 sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation? |
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? |
What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’s gratification, drawback, and escape?” |
“Tisso imā, bhikkhu, vedanā— |
“monk, there are these three sensations: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
pleasant, painful, and neutral. |
Imā vuccanti, bhikkhu, vedanā. |
These are called sensation. |
Phassasamudayā vedanāsamudayo. |
sensation originates from contact. |
Taṇhā vedanāsamudayagāminī paṭipadā. |
Craving is the practice that leads to the origin of sensation. |
Phassanirodhā vedanānirodho. |
When contact ceases, sensation ceases. |
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of sensations 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 sensation: this is its gratification. |
yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; |
That sensation 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 sensation: this is its escape.” |
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 sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan’ti? |
And what is sensation’s gratification, drawback, and escape?’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘tisso imā vedanā— |
‘There are these three sensations: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
pleasant, painful, and neutral. |
Imā vuccanti vedanā. |
These are called sensation. |
Phassasamudayā vedanāsamudayo. |
sensation originates from contact. |
Taṇhā vedanāsamudayagāminī paṭipadā … pe … |
Craving is the practice that leads to the origin of sensation … |
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan’”ti. |
Removing and giving up desire and greed for sensation: this is its escape.’” |
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 sensations.’ 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 sensation.’ … |
‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe … |
‘This is the practice that leads to the origin of sensation.’ … |
‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe … |
‘This is the cessation of sensation.’ … |
‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe … |
‘This is the practice that leads to the cessation of sensation.’ … |
‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe … |
‘This is the gratification of sensation.’ … |
‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe … |
‘This is the drawback of sensation.’ … |
‘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 sensation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” |
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 sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation? |
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? |
What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation? |
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? |
And what is sensation’s gratification, drawback, and escape?” |
“Tisso imā, bhikkhave, vedanā— |
“monks, there are these three sensations. |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
pleasant, painful, and neutral. |
Imā vuccanti, bhikkhave, vedanā. |
These are called sensation. |
Phassasamudayā vedanāsamudayo. |
sensation originates from contact. |
Taṇhā vedanāsamudayagāminī paṭipadā. |
Craving is the practice that leads to the origin of sensation. |
Phassanirodhā … pe … |
When contact ceases, sensation ceases. … |
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan”ti. |
Removing and giving up desire and greed for sensation: this is its escape.” |
27. Paṭhamasamaṇabrāhmaṇasutta |
27. Ascetics and Brahmins (1st) |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral sensation. |
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 sensations’ 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 sensations’ 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.” |
28. Dutiyasamaṇabrāhmaṇasutta |
28. Ascetics and Brahmins (2nd) |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Pleasant, painful, and neutral sensation. |
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 sensations’ origin, ending, gratification, drawback, and escape. … |
pajānanti … pe … sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
There are ascetics and brahmins who do truly understand …” |
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 sensation, 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 …” |
30. Suddhikasutta |
30. Plain Version |
“Tisso imā, bhikkhave, vedanā. |
“monks, there are these three sensations. |
Katamā tisso? |
What three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
Pleasant, painful, and neutral sensations. |
imā kho, bhikkhave, tisso vedanā”ti. |
These are the three sensations.” |
“atthi, bhikkhave, s'-āmisā pīti, |
"there is carnal rapture, |
atthi nir-āmisā pīti, |
there is non-carnal rapture, |
atthi nir-āmisā nir-āmisatarā pīti; |
there is something even better than non-carnal rapture, |
atthi s'-āmisaṃ sukhaṃ, |
there is carnal pleasure, |
atthi nirāmisaṃ sukhaṃ, |
there is non-carnal pleasure, |
atthi nir-āmisā nir-āmisataraṃ sukhaṃ; |
there is something even better than non-carnal pleasure, |
atthi s'-āmisā upekkhā, |
there is carnal equanimous-boredom, |
atthi nir-āmisā upekkhā, |
there is non-carnal equanimous-observation, |
atthi nir-āmisā nir-āmisatarā upekkhā; |
there is something even better than non-carnal equanimous-observation; |
atthi s-āmiso vimokkho, |
there is carnal liberation, |
atthi nir-āmiso vimokkho, |
there is non-carnal liberation, |
atthi nir-āmisā nir-āmisataro vimokkho. |
there is something even better than non-carnal liberation, |
katamā ca, bhikkhave, s'-āmisā pīti? |
"And what is carnal rapture? |
pañc'-ime, bhikkhave, |
There are five |
kāma-guṇā. |
cords of sensual pleasure. |
katame pañca? |
Which five? |
cakkhu-viññeyyā rūpā |
Forms cognizable by the eye which are |
iṭṭhā kantā manāpā |
agreeable, pleasing, charming, |
piya-rūpā kām-ūpasaṃhitā rajanīyā ... |
endearing, fostering sensual desire, enticing. |
pe ... |
Sounds cognizable by the ear... |
pe ... |
Aromas cognizable by the nose... |
pe ... |
Flavors cognizable by the tongue... |
kāya-viññeyyā phoṭṭhabbā |
Tactile sensations cognizable by the body which are |
iṭṭhā kantā manāpā |
agreeable, pleasing, charming, |
piya-rūpā kām-ūpasaṃhitā rajanīyā. |
endearing, fostering sensual desire, enticing. |
ime kho, bhikkhave, |
Monks, These are the |
pañca kāmaguṇā. |
five cords of sensual pleasure. |
yā kho, bhikkhave, |
Rapture that arises dependent on |
ime pañca kāma-guṇe |
these five cords of sensual pleasure |
paṭicca uppajjati pīti, |
… |
ayaṃ vuccati, bhikkhave, |
is called |
s'-āmisā pīti. |
carnal rapture. |
♦ “katamā ca, bhikkhave, |
"And what is |
nir-āmisā pīti? |
non-carnal rapture? |
idha, bhikkhave, bhikkhu |
Here, monks, a monk |
🚫💑 vivicc’eva kāmehi |
Judiciously-secluded from desire for five cords of sensual pleasures, |
🚫😠 vivicca a-kusalehi dhammehi |
Judiciously-secluded from unskillful ☸Dharmas, |
(V&V💭) sa-vitakkaṃ sa-vicāraṃ |
with directed-thought and evaluation [of those verbal ☸Dharma thoughts], |
😁🙂 viveka-jaṃ pīti-sukhaṃ |
with [mental] rapture and [physical] pleasure born from judicious-seclusion, |
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. |
he attains and lives in first jhāna. |
Vitakka-vicārānaṃ vūpasamā |
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts], |
ajjhattaṃ sam-pasādanaṃ |
with internal purity and self-confidence, |
🌄 cetaso ekodi-bhāvaṃ |
his mind becomes singular in focus. |
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ |
Without directed-thought and evaluation, [mental processing is now subverbal,] |
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ |
[mental] rapture and [physical] pleasure is born from undistractible-lucidity, |
🌗 dutiyaṃ jhānaṃ upasampajja viharati. |
he attains and lives in second jhāna. |
ayaṃ vuccati, bhikkhave, |
this is called |
nir-āmisā pīti. |
non-carnal rapture. |
♦ “katamā ca, bhikkhave, |
"And what is |
nir-āmisā nirāmisatarā pīti? |
something even better than non-carnal rapture? |
yā kho, bhikkhave, |
It’s when |
khīṇ'-āsavassa bhikkhuno |
A monk who has ended asinine-inclinations |
rāgā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from passion, |
dosā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from aversion, |
mohā cittaṃ vimuttaṃ paccavekkhato |
Equanimously-observes his mind liberated from delusion. |
uppajjati pīti, |
Rapture arises. |
ayaṃ vuccati, bhikkhave, |
this is called |
nir-āmisā nirāmisatarā pīti. |
something even better than non-carnal rapture. |
♦ “katamañca, bhikkhave, |
"And what is |
s'-āmisaṃ sukhaṃ? |
carnal pleasure? |
pañc'-ime, bhikkhave, |
Monks, there are five |
kāma-guṇā. |
cords of sensual pleasure. |
katame pañca? |
Which five? |
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ... |
( ... same as standard definition 5kg , see Pīti section above SN 36.31.1.1 ... ) |
pe ... |
(...) |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
(...) |
ime kho, bhikkhave, |
These are the |
pañca kāmaguṇā. |
five cords of sensual pleasure. |
yaṃ kho, bhikkhave, |
… |
ime pañca kāmaguṇe |
… |
paṭicca uppajjati |
depending on those, |
sukhaṃ so-manassaṃ, |
[physical] pleasure and mental joy arise. |
idaṃ vuccati, bhikkhave, |
This is called |
s'-āmisaṃ sukhaṃ. |
carnal pleasure. |
♦ “katamañca, bhikkhave, |
"And what, is |
nirāmisaṃ sukhaṃ? |
non-carnal pleasure? |
idha, bhikkhave, bhikkhu |
Here, monks, a monk |
🚫💑 vivicc’eva kāmehi |
Judiciously-secluded from desire for five cords of sensual pleasures, |
🚫😠 vivicca a-kusalehi dhammehi |
Judiciously-secluded from unskillful ☸Dharmas, |
(V&V💭) sa-vitakkaṃ sa-vicāraṃ |
with directed-thought and evaluation [of those verbal ☸Dharma thoughts], |
😁🙂 viveka-jaṃ pīti-sukhaṃ |
with [mental] rapture and [physical] pleasure born from judicious-seclusion, |
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. |
he attains and lives in first jhāna. |
Vitakka-vicārānaṃ vūpasamā |
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts], |
ajjhattaṃ sam-pasādanaṃ |
with internal purity and self-confidence, |
🌄 cetaso ekodi-bhāvaṃ |
his mind becomes singular in focus. |
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ |
Without directed-thought and evaluation, [mental processing is now subverbal,] |
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ |
[mental] rapture and [physical] pleasure is born from undistractible-lucidity, |
🌗 dutiyaṃ jhānaṃ upasampajja viharati. |
he attains and lives in second jhāna. |
🚫😁 pītiyā ca virāgā |
With [mental] rapture fading, |
👁 upekkhako ca viharati |
he lives equanimously observing [☸Dharmas with subverbal mental processing]. |
(S&S🐘💭) sato ca sam-pajāno, |
remembering [and applying relevant ☸Dharma], he lucidly discerns. |
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti, |
He experiences pleasure with the [physical] body. |
yaṃ taṃ ariyā ācikkhanti — |
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]: |
‘upekkhako satimā sukha-vihārī’ti |
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]." |
🌖 tatiyaṃ jhānaṃ upasampajja viharati. |
he attains and lives in third jhāna. |
idaṃ vuccati, bhikkhave, |
This is called |
nirāmisaṃ sukhaṃ. |
non-carnal pleasure. |
♦ “katamañca, bhikkhave, |
"And what, is |
nir-āmisā nirāmisataraṃ sukhaṃ? |
Something even better than non-carnal pleasure? |
yaṃ kho, bhikkhave, |
It’s when |
khīṇ'-āsavassa bhikkhuno |
A monk who has ended asinine-inclinations |
rāgā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from passion, |
dosā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from aversion, |
mohā cittaṃ vimuttaṃ paccavekkhato |
Equanimously-observes his mind liberated from delusion. |
uppajjati sukhaṃ so-manassaṃ, |
[physical] pleasure and mental joy arises. |
idaṃ vuccati, bhikkhave, |
This is called |
nir-āmisā nirāmisataraṃ sukhaṃ. |
Something even better than non-carnal pleasure. |
♦ “katamā ca, bhikkhave, |
"And what is |
s'-āmisā upekkhā? |
carnal equanimous-boredom? |
pañc'-ime, bhikkhave, |
Monks, there are five |
kāma-guṇā. |
cords of sensual pleasure. |
katame pañca? |
Which five? |
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ... |
( ... same as standard definition 5kg , see Pīti section above SN 36.31.1.1 ... ) |
pe ... |
(...) |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
(...) |
ime kho, bhikkhave, |
These are the |
pañca kāmaguṇā. |
five cords of sensual pleasure. |
yaṃ kho, bhikkhave, |
… |
ime pañca kāmaguṇe |
… |
paṭicca uppajjati upekkhā, |
depending on those, equanimous-boredom arises. |
ayaṃ vuccati, bhikkhave, |
This is called |
s'-āmisā upekkhā. |
carnal equanimous-boredom. |
♦ “katamā ca, bhikkhave, |
"And what, is |
nir-āmisā upekkhā? |
non-carnal equanimous-observation? |
idha, bhikkhave, bhikkhu |
Here, monks, a monk |
sukhassa ca pahānā |
With the abandoning of [physical] pleasure |
dukkhassa ca pahānā |
and pain, |
pubbeva so-manassa-do-manassānaṃ atthaṅgamā |
with the previous abandoning of elated and distressed mental states, |
A-dukkham-a-sukhaṃ |
experiencing [physical] sensations of neither pain nor pleasure, |
👁🐘 Upekkhā-sati-pārisuddhiṃ |
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified. |
🌕 catutthaṃ jhānaṃ upasampajja viharati |
he attains and lives in fourth jhāna. |
ayaṃ vuccati, bhikkhave, |
This is called |
nir-āmisā upekkhā. |
non-carnal equanimous-observation. |
♦ “katamā ca, bhikkhave, |
"And what, is |
nir-āmisā nirāmisatarā upekkhā? |
something even better than non-carnal equanimous-observation? |
yā kho, bhikkhave, |
It’s when |
khīṇ'-āsavassa bhikkhuno |
A monk who has ended asinine-inclinations |
rāgā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from passion, |
dosā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from aversion, |
mohā cittaṃ vimuttaṃ paccavekkhato |
Equanimously-observes his mind liberated from delusion. |
uppajjati upekkhā, |
The equanimous-observation that arises |
ayaṃ vuccati, bhikkhave, |
is called |
nir-āmisā nirāmisatarā upekkhā. |
Something even better than non-carnal equanimous-observation, |
| [Carnality is the five cords of sensual pleasure 5kg , with sensuality as its limitation.] | |
♦ “katamo ca, bhikkhave, |
"What is |
sāmiso vimokkho? |
carnal liberation? |
rūpap-paṭi-saṃyutto vimokkho |
Any liberation [devoid of sensuality but] connected to material form. |
sāmiso vimokkho. |
[The four jhānas are] carnal liberation. |
| [Non-carnality is the four jhānas, and has material form as its limitation.] | |
♦ “katamo ca, bhikkhave, |
"What is |
nirāmiso vimokkho? |
non-carnal liberation? |
a-rūpap-paṭi-saṃyutto vimokkho |
Any liberation [more refined than 4 jhānas] that is connected to formless [attainments such as 8 vimokkha ]. |
nirāmiso vimokkho. |
is non-carnal liberation |
♦ “katamo ca, bhikkhave, |
"And what is |
nir-āmisā nirāmisataro vimokkho? |
something even better than non-carnal liberation? |
yo kho, bhikkhave, |
It’s when |
khīṇ'-āsavassa bhikkhuno |
A monk who has ended asinine-inclinations |
rāgā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from passion, |
dosā cittaṃ vimuttaṃ paccavekkhato, |
Equanimously-observes his mind liberated from aversion, |
mohā cittaṃ vimuttaṃ paccavekkhato |
Equanimously-observes his mind liberated from delusion. |
uppajjati vimokkho, |
The liberation that arises |
ayaṃ vuccati, bhikkhave, |
is called |
nir-āmisā nirāmisataro vimokkho”ti. |
something even better than non-carnal liberation. |