Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
Then the builder Pañcakaṅga approached the venerable Udāyī. Having drawn near, he paid homage to the venerable Udāyī and sat down to one side. While seated to one side, the builder Pañcakaṅga said to the venerable Udāyī: “How many kinds of feeling, venerable sir, have been stated by the Blessed One?”
“Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
“Three kinds of feeling, builder, have been stated by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, builder, are the three kinds of feeling stated by the Blessed One.”
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
When this was said, the builder Pañcakaṅga said to the venerable Udāyī: “Not three kinds of feeling have been stated by the Blessed One, venerable Udāyī. Two kinds of feeling have been stated by the Blessed One: pleasant feeling and painful feeling. As for that feeling which is neither-painful-nor-pleasant, venerable sir, this has been spoken of by the Blessed One as a peaceful and sublime kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
A second time, the venerable Udāyī said to the builder Pañcakaṅga: “Householder, it is not two kinds of feeling that have been stated by the Blessed One, but three kinds of feeling have been stated by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, builder, are the three kinds of feeling stated by the Blessed One.”
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
And for a second time, the builder Pañcakaṅga said to the venerable Udāyī: “Not three kinds of feeling have been stated by the Blessed One, venerable Udāyī. Two kinds of feeling have been stated by the Blessed One: pleasant feeling and painful feeling. As for that feeling which is neither-painful-nor-pleasant, venerable sir, this has been spoken of by the Blessed One as a peaceful and sublime kind of pleasure.”
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
A third time, the venerable Udāyī said to the builder Pañcakaṅga: “Builder, it is not two kinds of feeling that have been stated by the Blessed One, but three kinds of feeling have been stated by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, builder, are the three kinds of feeling stated by the Blessed One.”
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
And for a third time, the builder Pañcakaṅga said to the venerable Udāyī: “Not three kinds of feeling have been stated by the Blessed One, venerable Udāyī. Two kinds of feeling have been stated by the Blessed One: pleasant feeling and painful feeling. As for that feeling which is neither-painful-nor-pleasant, venerable sir, this has been spoken of by the Blessed One as a peaceful and sublime kind of pleasure.”
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.
Neither was the venerable Udāyī able to convince the builder Pañcakaṅga, nor was the builder Pañcakaṅga able to convince the venerable Udāyī.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca:
The venerable Ānanda heard this conversation between the venerable Udāyī and the builder Pañcakaṅga. Then the venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda recounted to the Blessed One the entire conversation that had taken place between the venerable Udāyī and the builder Pañcakaṅga. When this was said, the Blessed One said to the venerable Ānanda:
“santaññeva kho, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṁ udāyī pañcakaṅgassa thapatissa nābbhanumodi. 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. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.
“Ānanda, it was a true presentation that the builder Pañcakaṅga did not accept from Udāyī, and it was also a true presentation that Udāyī did not accept from the builder Pañcakaṅga. I have stated two kinds of feeling, Ānanda, in one method of presentation; I have stated three kinds of feeling in another method of presentation; I have stated five kinds of feeling in another method of presentation; I have stated six kinds of feeling in another method of presentation; I have stated eighteen kinds of feeling in another method of presentation; I have stated thirty six kinds of feeling in another method of presentation; and I have stated one hundred and eight kinds of feeling in another method of presentation. Thus, Ānanda, the Dhamma has been shown by me in different presentations.
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. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti.
When the Dhamma has been shown by me in such different presentations, it may be expected of those who will not acknowledge, approve, and agree with what is well-spoken and correctly said by others that they will take to blaming, quarreling, and disputing, stabbing each other with pointed words. Thus, Ānanda, the Dhamma has been shown by me in different presentations. When the Dhamma has been shown by me in such different presentations, it may be expected of those who will acknowledge, approve, and agree with what is well-spoken and correctly said by others that they will live harmoniously, on friendly terms, and without disputing, not disputing, blending like milk and water, and looking upon one another with kindly eyes.
Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā …pe… jivhāviññeyyā rasā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, ānanda, pañca kāmaguṇā. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ.
Ānanda, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear ․․․ odors cognizable by the nose ․․․ tastes cognizable by the tongue ․․․ tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Ānanda, are the five cords of sensual pleasure. Whatever happiness and pleasure arises dependent on the five cords of sensual pleasure—this is the gratification in the case of sensual pleasures.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say, ‘Beings experience happiness and pleasure only up to this point,’ I would not agree with them. For what reason? Because, Ānanda, there exists a happiness more excellent and more sublime than that happiness. And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, a bhikkhu, entirely secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna․․․ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say, ‘Beings experience happiness and pleasure only up to this point,’ I would not agree with them. For what reason? Because, Ānanda, there exists a happiness more excellent and more sublime than that happiness. And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, a bhikkhu, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna․․․ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the fading of desire for uplifting joy․․․ enters and dwells in the third jhāna․․․ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the abandoning of [bodily] pleasure and pain․․․ enters and dwells in the fourth jhāna․․․ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ a bhikkhu enters and dwells in the base of boundless space. This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the complete surpassing of the base of boundless space, a bhikkhu enters and dwells in the base of boundless consciousness, aware that ‘consciousness is boundless.’ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the complete surpassing of the base of boundless consciousness, a bhikkhu enters and dwells in the base of nothingness, aware that ‘there is nothing.’ This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya … pe…. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say․․․ And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the complete surpassing of the base of nothingness, a bhikkhu enters and dwells in the base of neither perception nor non-perception. This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
Ānanda, if someone were to say, ‘Beings experience happiness and pleasure only up to this point,’ I would not agree with them. For what reason? Because, Ānanda, there exists a happiness more excellent and more sublime than that happiness. And what, Ānanda, is that other kind of happiness more excellent and more sublime? Here, Ānanda, with the complete surpassing of the base of neither perception nor non-perception, a bhikkhu enters and dwells in the cessation of perception and what is felt. This, Ānanda, is the happiness more excellent and more sublime than that happiness.
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?
It is possible, Ānanda, that wanderers of other sects might speak thus: ‘The ascetic Gotama speaks of the cessation of perception and what is felt and he describes it as happiness. What is this, and how is this?’
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.
Wanderers of other sects who speak thus, Ānanda, should be told this: ‘Friends, the Blessed One does not describe this as happiness only with reference to pleasant feeling. Rather, friends, wherever and in whatever way happiness is found, the Tathāgata describes that as happiness.’”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.