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Linked Discourses 36.19 – Saṁyutta Nikāya 36.19
2. In Private – 2. Rahogatavagga
SN 36.19 With Pañcakaṅga – Pañcakaṅgasutta
Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him,
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
“Sir, how many feelings has the Buddha spoken of?”
“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
“Master builder, the Buddha has spoken of three feelings:
“Tisso kho, thapati, vedanā vuttā bhagavatā.
pleasant, painful, and neutral.
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
The Buddha has spoken of these three feelings.”
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
When he said this, Pañcakaṅga said to Udāyī,
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
“Sir, Udāyī, the Buddha hasn’t spoken of three feelings.
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
He’s spoken of two feelings:
Dve vedanā vuttā bhagavatā—
pleasant and painful.
sukhā vedanā, dukkhā vedanā.
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
For a second time, Udāyī said to him,
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca:
“The Buddha hasn’t spoken of two feelings,
“na kho, thapati, dve vedanā vuttā bhagavatā.
he’s spoken of three.”
Tisso vedanā vuttā bhagavatā.
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
For a second time, Pañcakaṅga said to Udāyī,
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
“The Buddha hasn’t spoken of three feelings,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
he’s spoken of two.”
Dve vedanā vuttā bhagavatā—
sukhā vedanā, dukkhā vedanā.
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
And for a third time, Udāyī said to him,
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca:
“The Buddha hasn’t spoken of two feelings,
“na kho, thapati, dve vedanā vuttā bhagavatā.
he’s spoken of three.”
Tisso vedanā vuttā bhagavatā.
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
And for a third time, Pañcakaṅga said to Udāyī,
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
“The Buddha hasn’t spoken of three feelings,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
he’s spoken of two.”
Dve vedanā vuttā bhagavatā—
sukhā vedanā, dukkhā vedanā.
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
But neither was able to persuade the other.
Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.
Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ.
He went to the Buddha, bowed, sat down to one side,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.
and informed the Buddha of all they had discussed.
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
“Ānanda, the explanation by the bhikkhu Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct.
“Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi;
But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
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.
Dvepi mayā, ānanda, vedanā vuttā pariyāyena.
Tissopi mayā vedanā vuttā pariyāyena.
Pañcapi mayā vedanā vuttā pariyāyena.
Chapi mayā vedanā vuttā pariyāyena.
Aṭṭhārasāpi mayā vedanā vuttā pariyāyena.
Chattiṁsāpi mayā vedanā vuttā pariyāyena.
Aṭṭhasatampi mayā vedanā vuttā pariyāyena.
I’ve explained the teaching in all these different ways.
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.
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 dispute, continually wounding each other with barbed words.
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.
I’ve explained the teaching in all these different ways.
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.
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.
Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.
There are these five kinds of sensual stimulation.
Pañcime, ānanda, kāmaguṇā.
What five?
Katame pañca?
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. …
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe…
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
These are the five kinds of sensual stimulation.
Ime kho, ānanda, pañca kāmaguṇā.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
idaṁ vuccati kāmasukhaṁ.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Idhānanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when, with the fading away of rapture, a bhikkhu enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are those who would say
Ye kho, ānanda, evaṁ vadeyyuṁ:
that this is the highest pleasure and happiness that sentient beings experience.
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
But I don’t acknowledge that.
idaṁ nesāhaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there is another pleasure that is finer than that.
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure?
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?
It’s when a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
This is a pleasure that is finer than that.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
It’s possible that wanderers who follow other paths might say:
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.
‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti.
What’s up with that?’
Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?
When wanderers who follow other paths say this, you should say to them:
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.
‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti.
The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.