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Majjhima Nikāya 59 Middle Discourses 59
Bahuvedanīyasutta The Many Kinds of Feeling
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.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 Carpenter Pañcakanga went to the venerable Udāyin, and after paying homage to him, he sat down at one side. When he had done so, he asked him: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? ‘Venerable sir, how many kinds of feeling have been stated by the Blessed One?’“Sir, how many feelings has the Buddha spoken of?”
“Tisso kho, thapati, vedanā vuttā bhagavatā. ‘Three kinds of feeling have been stated by the Blessed One, householder:“Chamberlain, the Buddha has spoken of three feelings:
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—pleasant, painful, and neutral.
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. these three kinds of feeling have been stated by the Blessed One.’The Buddha has spoken of these three feelings.”
Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: When this was said, the carpenter Pañcakanga said to the venerable Udāyin:When he said this, Pañcakaṅga said to Udāyī,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; ‘Not three kinds of feeling have been stated by the Blessed One, venerable Udāyin;“Sir, Udāyī, the Buddha hasn’t spoken of three feelings.
dve vedanā vuttā bhagavatā—two kinds of feeling have been stated by the Blessed One:He’s spoken of two feelings:
sukhā vedanā, dukkhā vedanā. pleasant feeling and painful feeling.pleasant and painful.
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. This neither-painful-nor-pleasant feeling, venerable sir, has been stated by the Blessed One as a peaceful and superior (type of) pleasure.’The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: A second time the venerable Udāyin said to the carpenter Pañcakanga:For a second time, Udāyī said to Pañcakaṅga,
“na kho, gahapati, dve vedanā vuttā bhagavatā; ‘Not two kinds of feeling have been stated by the Blessed One, householder;“The Buddha hasn’t spoken of two feelings,
tisso vedanā vuttā bhagavatā. three kinds of feeling have been stated by the Blessed One:he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. these three kinds of feeling have been stated by the Blessed One.’
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: A second time the carpenter Pañcakanga said to the venerable Udāyin:For a second time, Pañcakaṅga said to Udāyī,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; ‘Not three kinds of feeling have been stated by the Blessed One, venerable Udāyin;“The Buddha hasn’t spoken of three feelings,
dve vedanā vuttā bhagavatā—two kinds of feeling have been stated by the Blessed One:he’s spoken of two.”
sukhā vedanā, dukkhā vedanā. pleasant feeling and painful feeling.
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. This neither-painful-nor-pleasant feeling, venerable sir, has been stated by the Blessed One as a peaceful and superior (type of) pleasure.’
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: A third time the venerable Udāyin said to the carpenter Pañcakanga:And for a third time, Udāyī said to Pañcakaṅga,
“na kho, thapati, dve vedanā vuttā bhagavatā; ‘Not two kinds of feeling have been stated by the Blessed One, householder;“The Buddha hasn’t spoken of two feelings,
tisso vedanā vuttā bhagavatā. three kinds of feeling have been stated by the Blessed One:he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. these three kinds of feeling have been stated by the Blessed One.’
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: A third time the carpenter Pañcakanga said to the venerable Udāyin:And for a third time, Pañcakaṅga said to Udāyī,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, ‘Not three kinds of feeling have been stated by the Blessed One, venerable Udāyin;“The Buddha hasn’t spoken of three feelings,
dve vedanā vuttā bhagavatā—two kinds of feeling have been stated by the Blessed One:he’s spoken of two.”
sukhā vedanā, dukkhā vedanā. pleasant feeling and painful feeling.
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. This neither-painful-nor-pleasant feeling, venerable sir, has been stated by the Blessed One as a peaceful and superior (type of) pleasure.’
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. The venerable Udāyin could not make the carpenter Pañcakanga perceive, nor could the carpenter Pañcakanga make the venerable Udāyin perceive.But neither was able to persuade the other.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. The venerable Ānanda heard this conversation between the venerable Udāyin and the carpenter Pañcakanga.Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then he went to the Blessed One, and after paying homage to him, he sat down at one side.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. When he had done so, he reported to the Blessed One the entire conversation between the venerable Udāyin and Pañcakanga the carpenter.and informed the Buddha of all they had discussed.
Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: When this was said, the Blessed One told the venerable Ānanda: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, it was actually a true presentation that Pañcakanga the carpenter would not accept from Udāyin, and it was actually a true presentation that Udāyin would not accept from Pañcakanga the carpenter.“Ānanda, the explanation by the mendicant 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. I have stated two kinds of feeling in one presentation, Ānanda; I have stated three kinds of feeling in another presentation; I have stated five kinds of feeling in another presentation; I have stated six kinds of feeling in another presentation; I have stated eighteen kinds of feeling in another presentation; I have stated thirty-six kinds of feeling in another presentation; I have stated one hundred and eight kinds of feeling in another presentation.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. That is how the Dhamma has been shown by me in (different) presentations.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. And when the Dhamma has been shown by me in (different) presentations thus, it may be expected of those who will not concede, allow and accept what is well-stated, well-spoken, by each that they will abide quarrelling, brawling and disputing, stabbing each other with verbal daggers.This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words.
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. That is how the Dhamma has been shown by me in (different) presentations.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. And when the Dhamma has been shown by me in (different) presentations thus, it may be expected of those who concede, allow and accept what is well-stated, well-spoken, by each that they will abide in concord as friendly and undisputing as milk with water, viewing each other with kindly eyes.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. ‘Ānanda, there are these five cords of sensual desire.There are these five kinds of sensual stimulation.
Katame pañca? What are the five?What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust,Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …pe… sounds cognizable by the ear …Sounds known by the ear …
ghānaviññeyyā gandhā …pe… odours cognizable by the nose …Smells known by the nose …
jivhāviññeyyā rasā …pe… flavours cognizable by the tongue …Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust—Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, ānanda, pañca kāmaguṇā. these, Ānanda, are the five cords of sensual desire.These are the five kinds of sensual stimulation.
Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. Now, Ānanda, the pleasure and joy that arise dependent on these five cords of sensual desire is called pleasure in sensual desires.The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. ‘Should anyone say, Ānanda: “The pleasure and joy that beings experience is that at the utmost”, I would not concede that to him.There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṁ kissa hetu? Why is that?Why is that?
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another kind of pleasure, Ānanda, loftier than that pleasure and superior.Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Here, Ānanda, quite secluded from sensual desires, secluded from unprofitable dhammas … a bhikkhu enters upon and abides in the first jhāna.It’s when a mendicant, 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.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.This is a pleasure that is finer than that.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. ‘Should anyone say, Ānanda: “The pleasure and joy that beings experience is that at the utmost”, I would not concede that to him.There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṁ kissa hetu? Why is that?Why is that?
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another kind of pleasure, Ānanda, loftier than that pleasure and superior.Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Here, Ānanda, with the stilling of initial and sustained application … a bhikkhu enters upon and abides in the second jhāna.It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Here, Ānanda, with the fading of happiness … a bhikkhu enters upon and abides in the third jhāna.It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Here, Ānanda, with the abandoning of pleasure … a bhikkhu enters upon and abides in the fourth jhāna.It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Here, Ānanda, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and with non-attention to perceptions of variety, aware that ‘space is infinite’, a bhikkhu enters upon and abides in the base consisting of infinite space.It’s when a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Here, Ānanda, with the complete surmounting of the base consisting of infinite space, aware that ‘consciousness is infinite’, a bhikkhu enters upon and abides in the base consisting of infinite consciousness.It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Here, Ānanda, with the complete surmounting of the base consisting of infinite consciousness, aware that ‘there is nothing’, a bhikkhu enters upon and abides in the base consisting of nothingness.It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. …
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.
Yo kho, ānanda, evaṁ vadeyya … ‘Should anyone say, Ānanda …
pe…. …There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Here, Ānanda, with the complete surmounting of the base consisting of nothingness, a bhikkhu enters upon and abides in the base consisting of neither-perception-nor-non-perception.It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.This is a pleasure that is finer than that.
Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. ‘Should anyone say, Ānanda: “The pleasure and joy that beings experience is that at the utmost”, I would not concede that to him.There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṁ kissa hetu? Why is that?Why is that?
Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another kind of pleasure, Ānanda, loftier than that pleasure and superior.Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what, Ānanda, is that other kind of pleasure loftier than that pleasure and superior?And what is that pleasure?
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Here, Ānanda, by completely surmounting the base consisting of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling.It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This, Ānanda, is that other kind of pleasure loftier than that pleasure and superior.This is a pleasure that is finer than that.
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘An instance might be found, Ānanda, of Wanderers of other sects saying thus:It’s possible that wanderers of other religions might say,
‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti. “The monk Gotama speaks of the cessation of perception and feeling and describes that as pleasure:‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.
Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? What is this, and how is this?”What’s up with that?’
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: Wanderers of other sects who say thus, Ānanda, should be told:When wanderers of other religions say this, you should say to them,
‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; ‘Friends, the Blessed One describes pleasure with reference not only to pleasant feeling;‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.
api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. rather, friends, a Tathāgata describes as pleasure any kind of pleasure wherever and whereinsoever it is obtained.’”The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. The venerable Ānanda was satisfied, and he delighted in the Blessed One’s words.Satisfied, Venerable Ānanda approved what the Buddha said.
Bahuvedanīyasuttaṁ niṭṭhitaṁ navamaṁ.