Saṁyutta Nikāya 36.19
Translators: sujato
Linked Discourses 36.19
2. Rahogatavagga
2. In Private
Pañcakaṅgasutta
With Pañcakaṅga
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 asked him,
“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
“Sir, 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, painful, and neutral.
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 Udāyī,
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“Sir, 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 painful.
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca:
For a second time, Udāyī said to him,
“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 tisso vedanā vuttā bhagavatā”ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
For a second time, Pañcakaṅga said to 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, Udāyī said to him,
“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 tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:
And for a third time, Pañcakaṅga said to 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 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 Udāyī and Pañcakaṅga.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi.
He went to the Buddha, bowed, sat down to one side,
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi;
“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct.
santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
Dvepi mayā, ānanda, vedanā vuttā 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.
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.
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 samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.
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 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 samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.
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.
Pañcime, ānanda, kāmaguṇā.
There are these five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe…
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, ānanda, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.
Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
idaṁ vuccati kāmasukhaṁ.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
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, personally experiencing 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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending 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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
It’s when a mendicant—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.
Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
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 is a pleasure that is finer than that.
Ye kho, ānanda, evaṁ vadeyyuṁ:
There are those who would say
‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṁ nesāhaṁ nānujānāmi.
But I don’t acknowledge 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 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 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 includes it in happiness.
Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?
What’s up with that?’
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:
When wanderers of other religions say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti.
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.
Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.
The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”
Navamaṁ.