Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: Then the chamberlain 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? “Bhante, how many feelings has the Buddha spoken of?”
“Tisso kho, thapati, vedanā vuttā bhagavatā. “Chamberlain, the Buddha has spoken of three feelings: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—pleasant, unpleasant, and neither-pleasant-nor-unpleasant. imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. The Buddha has spoken of these three feelings.”
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: When he said this, Pañcakaṅga said to Venerable Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; “Bhante Udāyī, the Buddha hasn’t spoken of three feelings. dve vedanā vuttā bhagavatā—He’s spoken of two feelings: sukhā vedanā, dukkhā vedanā. pleasant and unpleasant. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. The Buddha said that neither-pleasant-nor-unpleasant feeling is a peaceful and refined kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: For a second time, Venerable Udāyī said to Pañcakaṅga, “na kho, gahapati, dve vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of two feelings, tisso vedanā vuttā bhagavatā. he’s spoken of three.” Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: For a second time, Pañcakaṅga said to Venerable Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of three feelings, dve vedanā vuttā bhagavatā—he’s spoken of two.” sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: And for a third time, Venerable Udāyī said to Pañcakaṅga, “na kho, thapati, dve vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of two feelings, tisso vedanā vuttā bhagavatā. he’s spoken of three.” Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: And for a third time, Pañcakaṅga said to Venerable Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, “The Buddha hasn’t spoken of three feelings, dve vedanā vuttā bhagavatā—he’s spoken of two.” sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. But neither was able to persuade the other.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Venerable Ānanda heard this discussion between Venerable Udāyī and Pañcakaṅga. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then he went up to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed. Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: When he had spoken, the Buddha said to him,
“santaññeva kho, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṁ udāyī pañcakaṅgassa thapatissa nābbhanumodi. “Ānanda, the explanation by the bhikkhu Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct. Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. I’ve explained the teaching in all these different ways. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti. 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. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. I’ve explained the teaching in all these different ways. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. 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.
Pañca kho ime, ānanda, kāmaguṇā. There are these five kinds of sensual stimulation. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights cognizable by the eye that are likable, desirable, agreeable, pleasing, connected with sensuality, and enticing. sotaviññeyyā saddā …pe… Sounds known by the ear … ghānaviññeyyā gandhā …pe… Smells known by the nose … jivhāviññeyyā rasā …pe… Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Touches cognizable by the body that are likable, desirable, agreeable, pleasing, connected with sensuality, and enticing. ime kho, ānanda, pañca kāmaguṇā. These are the five strands of sensuality. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. The pleasure and joy that arise from these five strands of sensuality is called the pleasure of sensuality.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and joy that beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and pleasure born of separation, he abides having entered upon the first jhāna. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and joy that beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. It’s when, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and pleasure born of composure, he abides having entered upon second jhāna. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. It’s when, with the fading of joy, a bhikkhu abides equanimous, recollected, and aware, experiencing pleasure with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. It’s when, with the giving up of pleasure and displeasure—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abides having entered upon the extent of infinite space. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted the field of infinite space, aware that ‘consciousness is infinite’, abides having entered upon the extent of infinite consciousness. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted the field of infinite consciousness, aware that ‘there is nothing’, abide having entered upon the extent of nothingness. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted the field of nothingness, abides having entered upon the extent of neither-perception-nor-non-perception. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and joy that beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. It’s when a bhikkhu, having fully surmounted the extent of neither-perception-nor-non-perception, abides having entered upon the cessation of perception-and-feeling. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that.
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers of other religions might say, ‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti. ‘The ascetic Gotama spoke of the cessation of perception-and-feeling, and he defines it as a kind of pleasure. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? Why is that? How can that be?’
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: When wanderers of other religions say this, you should say to them, ‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; ‘Friends, the Buddha does not define only pleasant feeling as pleasure. api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. Wherever pleasure can be found and in whichever way, the Realized One defines that as a kind of pleasure.’” *As explained in AN 9.34, the pleasure of Nibbāna is always relative, in the sense that it’s always the _absence_ (“extinguishment”, the literal meaning of _nibbāna_) of the pleasure that is from the present point of view inferior (which from that new point of view is understood as being in fact suffering). The principle remains the same even when what has been surmounted, as in the cessation of perception-and-feeling, is feeling in its entirety (which should be seen in it’s *nature* as unpleasant even when its *content* pleasant, as per SN 36.5).
Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Pleased, Venerable Ānanda delighted in what the Buddha said.
Bahuvedanīyasuttaṁ niṭṭhitaṁ navamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn59