sutta » sn » sn36 » Saṁyutta Nikāya 36.11

Rahogatasutta

In Private

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Just now, sir, as I was in private retreat this thought came to mind.

tisso vedanā vuttā bhagavatā.
The Buddha has spoken of three feelings.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.

imā tisso vedanā vuttā bhagavatā.
These are the three feelings the Buddha has spoken of.

Vuttaṁ kho panetaṁ bhagavatā:
But the Buddha has also said:

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.
‘Suffering includes whatever is felt.’

Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ:
What was the Buddha referring to when he said this?”

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?

“Sādhu sādhu, bhikkhu.
“Good, good, mendicant!

Tisso imā, bhikkhu, vedanā vuttā mayā.
I have spoken of these three feelings.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.

imā tisso vedanā vuttā mayā.
These are the three feelings I have spoken of.

Vuttaṁ kho panetaṁ, bhikkhu, mayā:
But I have also said:

‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.
‘Suffering includes whatever is felt.’

Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ:
When I said this I was referring to the impermanence of conditions, to the fact that conditions are

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe…
liable to end,

vayadhammataṁ …pe…
vanish,

virāgadhammataṁ …pe…
fade away,

nirodhadhammataṁ …pe…
cease,

vipariṇāmadhammataṁ sandhāya bhāsitaṁ:
and perish.

‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto.
But I have also explained the progressive cessation of conditions.

Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti.
For someone who has attained the first absorption, speech has ceased.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.
For someone who has attained the third absorption, rapture has ceased.

Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti.
For someone who has attained the fourth absorption, breathing has ceased.

Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.
For someone who has attained the dimension of infinite space, the perception of form has ceased.

Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.
For a mendicant who has ended the defilements, greed, hate, and delusion have ceased.

Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto.
And I have also explained the progressive stilling of conditions.

Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti.
For someone who has attained the first absorption, speech has stilled.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe…
For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. …

saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have stilled.

Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.
For a mendicant who has ended the defilements, greed, hate, and delusion have stilled.

Chayimā, bhikkhu, passaddhiyo.
There are these six levels of tranquility.

Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti.
For someone who has attained the first absorption, speech has been tranquilized.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized.

Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti.
For someone who has attained the third absorption, rapture has been tranquilized.

Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti.
For someone who has attained the fourth absorption, breathing has been tranquilized.

Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.

Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

Paṭhamaṁ.