1.
The Book with Verses
1.
The Discourse on Concentration
249. "There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, monks, are the three feelings."
He understands feelings, and the origination of feelings.
Through the elimination of feelings, a monk is without hunger, attained final Nibbāna." The first.
2.
The Discourse on Happiness
250. "There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, monks, are the three feelings."
Internally and externally, whatever is felt.
Touching again and again, seeing the fall, thus one becomes dispassionate therein." The second.
3.
The Discourse on Abandoning
251. "There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Regarding pleasant feeling, monks, the underlying tendency to lust is to be abandoned; regarding unpleasant feeling, the underlying tendency to aversion is to be abandoned; regarding neither-unpleasant-nor-pleasant feeling, the underlying tendency to ignorance is to be abandoned. When, monks, for a monk the underlying tendency to lust regarding pleasant feeling has been abandoned, the underlying tendency to aversion regarding unpleasant feeling has been abandoned, the underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling has been abandoned, this is called, monks, 'a monk without underlying tendency, seeing rightly, who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering.'"
The underlying tendency to lust exists, for one not seeing escape.
The underlying tendency to aversion exists, for one not seeing escape.
If one delights even in that, one is never freed from suffering.
Then that wise one fully understands all feelings.
Established in the Teaching, upon the body's collapse, one who has attained the highest knowledge does not come to reckoning." The third.
4.
The Discourse on the Abyss
252. "An ignorant worldling, monks, speaks this speech - 'There is an abyss in the ocean.' But this, monks, the ignorant worldling speaks this speech about something non-existing, not found - 'There is an abyss in the ocean.' This, monks, is a designation for bodily painful feelings, namely 'abyss.' An ignorant worldling, monks, being touched by bodily painful feeling, grieves, is wearied, laments, beats his breast and wails, falls into confusion. This is called, monks, 'an ignorant worldling who did not gain a foothold in the abyss, and did not find firm ground.' But a learned noble disciple, monks, being touched by bodily painful feeling, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. This is called, monks, 'a learned noble disciple who gained a foothold in the abyss, and found firm ground.'"
Bodily, life-threatening, touched by which he trembles.
He did not gain a foothold in the abyss, and also did not find firm ground.
Bodily, life-threatening, touched by which he does not tremble;
He indeed gained a foothold in the abyss, and also found firm ground." The fourth.
5.
The Discourse on What Should Be Seen
253. "There are these three feelings, monks. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Pleasant feeling, monks, should be seen as suffering; unpleasant feeling should be seen as a dart; neither-unpleasant-nor-pleasant feeling should be seen as impermanent. When, monks, for a monk pleasant feeling has been seen as suffering, unpleasant feeling has been seen as a dart, neither-unpleasant-nor-pleasant feeling has been seen as impermanent - this is called, monks, 'a monk seeing rightly, who has cut off craving, turned back the mental fetters, through the complete full realization of conceit has made an end of suffering.'"
The peaceful neither-unpleasant-nor-pleasant, he saw it as impermanent.
He, having fully understood feelings, is without mental corruptions in the present life;
Established in the Teaching, upon the body's collapse, one who has attained the highest knowledge does not come to reckoning." The fifth.
6.
The Discourse on the Dart
254. "An ignorant worldling, monks, feels pleasant feeling, feels unpleasant feeling, feels neither-unpleasant-nor-pleasant feeling. A learned noble disciple, monks, feels pleasant feeling, feels unpleasant feeling, feels neither-unpleasant-nor-pleasant feeling. Therein, monks, what is the distinction, what is the disparity, what is the difference between a learned noble disciple and an ignorant worldling?" "The teachings have the Blessed One as their root, venerable sir, etc. An ignorant worldling, monks, being touched by unpleasant feeling, grieves, is wearied, laments, beats his breast and wails, falls into confusion. He feels two feelings - bodily and mental. Just as, monks, one might pierce a man with a dart. Then one might pierce him with a second dart following the first. Thus indeed, monks, that man would feel the feeling of two darts. Just so, monks, an ignorant worldling, being touched by unpleasant feeling, grieves, is wearied, laments, beats his breast and wails, falls into confusion. He feels two feelings - bodily and mental. Being touched by that same unpleasant feeling, he has aversion. For him having aversion to unpleasant feeling, whatever underlying tendency to aversion regarding unpleasant feeling, that underlies him. Being touched by unpleasant feeling, he delights in sensual happiness. What is the reason for this? For, monks, an ignorant worldling does not understand any escape from unpleasant feeling other than sensual happiness; and for him delighting in sensual happiness, whatever underlying tendency to lust regarding pleasant feeling, that underlies him. He does not understand as it really is the origin, passing away, gratification, danger, and escape regarding those feelings. For him not understanding as it really is the origin, passing away, gratification, danger, and escape regarding those feelings, whatever underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, that underlies him. If he feels a pleasant feeling, he feels it bound. If he feels an unpleasant feeling, he feels it bound. If he feels a neither-unpleasant-nor-pleasant feeling, he feels it bound. This is called, monks, 'an ignorant worldling bound to birth, to ageing, to death, to sorrows, to lamentations, to sufferings, to displeasures, to anguishes; bound to suffering,' I say.
"But a learned noble disciple, monks, being touched by unpleasant feeling, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. He feels one feeling - bodily, not mental.
"Just as, monks, one might pierce a man with a dart. Then one would not pierce him with a second dart following the first. Thus indeed, monks, that man would feel the feeling of one dart. Just so, monks, a learned noble disciple, being touched by unpleasant feeling, does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. He feels one feeling - bodily, not mental. Being touched by that same unpleasant feeling, he does not have aversion. For him not having aversion to unpleasant feeling, whatever underlying tendency to aversion regarding unpleasant feeling, that does not underlie him. Being touched by unpleasant feeling, he does not delight in sensual happiness. What is the reason for this? For, monks, a learned noble disciple understands an escape from unpleasant feeling other than sensual happiness. For him not delighting in sensual happiness, whatever underlying tendency to lust regarding pleasant feeling, that does not underlie him. He understands as it really is the origin, passing away, gratification, danger, and escape regarding those feelings. For him understanding as it really is the origin, passing away, gratification, danger, and escape regarding those feelings, whatever underlying tendency to ignorance regarding neither-unpleasant-nor-pleasant feeling, that does not underlie him. If he feels a pleasant feeling, he feels it unbound. If he feels an unpleasant feeling, he feels it unbound. If he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound. This is called, monks, 'a learned noble disciple unbound from birth, from ageing, from death, from sorrows, from lamentations, from sufferings, from displeasures, from anguishes; unbound from suffering,' I say. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling."
Neither pleasure nor pain, though very learned;
And this is the great distinction
Of the wise one from the worldling.
Seeing with insight this world and the next;
Desirable phenomena do not churn the mind,
Nor does he come to repulsion from the undesirable.
Are scattered, passed away, they do not exist;
And having known the state, stainless, sorrowless,
He rightly understands, one gone beyond existence." The sixth.
7.
The First Discourse on Sickness
255. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, in the evening, having emerged from seclusion, went to the sick hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:
"Monks, a monk should await his time mindful and fully aware. This is our instruction to you.
"And how, monks, is a monk mindful? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings... etc. he dwells observing mind in mind... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Thus, monks, a monk is mindful.
"And how, monks, is a monk fully aware? Here, monks, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus, monks, a monk acts with full awareness. Monks, a monk should await his time mindful and fully aware. This is our instruction to you.
"If, monks, for that monk thus dwelling mindful, fully aware, diligent, ardent, and resolute, a pleasant feeling arises, he thus understands: 'This pleasant feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned, dependently arisen. A pleasant feeling arisen dependent on a body that is impermanent, conditioned, dependently arisen, how could it be permanent!' He dwells observing impermanence in the body and in pleasant feeling, dwells observing passing away, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. For him dwelling observing impermanence in the body and in pleasant feeling, dwelling observing passing away, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, whatever underlying tendency to lust regarding the body and pleasant feeling, that is abandoned.
"If, monks, for that monk thus dwelling mindful, fully aware, diligent, ardent, and resolute, an unpleasant feeling arises. He thus understands: 'This unpleasant feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned, dependently arisen. An unpleasant feeling arisen dependent on a body that is impermanent, conditioned, dependently arisen, how could it be permanent!' He dwells observing impermanence in the body and in unpleasant feeling, dwells observing passing away, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. For him dwelling observing impermanence in the body and in unpleasant feeling... etc. dwelling observing relinquishment, whatever underlying tendency to aversion regarding the body and unpleasant feeling, that is abandoned.
"If, monks, for that monk dwelling thus mindful, fully aware, heedful, ardent, and resolute, a neither-unpleasant-nor-pleasant feeling arises, he thus understands - 'This neither-unpleasant-nor-pleasant feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. But this body is impermanent, conditioned, dependently arisen. A neither-unpleasant-nor-pleasant feeling arisen dependent on an impermanent, conditioned, dependently arisen body, how could it be permanent!' He dwells observing impermanence in the body and in the neither-unpleasant-nor-pleasant feeling, dwells observing passing away, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. For him dwelling observing impermanence in the body and in the neither-unpleasant-nor-pleasant feeling, etc. dwelling observing relinquishment, whatever underlying tendency to ignorance regarding the body and the neither-unpleasant-nor-pleasant feeling, that is abandoned.
"If he feels a pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels an unpleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a neither-unpleasant-nor-pleasant feeling, he understands that it is impermanent, he understands that it is not clung to, he understands that it is not delighted in. If he feels a pleasant feeling, he feels it unbound. If he feels an unpleasant feeling, he feels it unbound. If he feels a neither-unpleasant-nor-pleasant feeling, he feels it unbound. Feeling a feeling bounded by the body, he understands: 'I feel a feeling bounded by the body'; feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'
"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick, through the exhaustion of that very oil and wick, being without nutriment, it would be extinguished; just so, monks, a monk feeling a feeling bounded by the body understands: 'I feel a feeling bounded by the body.' Feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'" The seventh.
8.
The Second Discourse on Sickness
256. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Blessed One, in the evening, having emerged from seclusion, went to the sick hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:
"Monks, a monk should await his time mindful and fully aware. This is our instruction to you.
"And how, monks, is a monk mindful? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings... he dwells observing mind in mind... He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Thus, monks, a monk is mindful.
"And how, monks, is a monk fully aware? Here, monks, a monk acts with full awareness when going forward and returning... etc. acts with full awareness when speaking and remaining silent. Thus, monks, a monk is fully aware. Monks, a monk should await his time mindful and fully aware. This is our instruction to you.
"If, monks, for that monk thus dwelling mindful, fully aware, diligent, ardent, and resolute, a pleasant feeling arises. He thus understands: 'This pleasant feeling has arisen in me; and that is dependent, not independent. Dependent on what? Dependent on this very contact. But this contact is impermanent, conditioned, dependently arisen. A pleasant feeling arisen dependent on a contact that is impermanent, conditioned, dependently arisen, how could it be permanent!' He dwells observing impermanence in the contact and in pleasant feeling, dwells observing passing away, dwells observing dispassion, dwells observing cessation, dwells observing relinquishment. For him dwelling observing impermanence in the contact and in pleasant feeling, dwelling observing passing away, dwelling observing dispassion, dwelling observing cessation, dwelling observing relinquishment, whatever underlying tendency to lust regarding the contact and pleasant feeling, that is abandoned.
"If, monks, for that monk thus dwelling mindful... etc. an unpleasant feeling arises... etc. a neither-unpleasant-nor-pleasant feeling arises. He thus understands: 'This neither-unpleasant-nor-pleasant feeling has arisen in me; and that is dependent, not independent. Dependent on what? Dependent on this very contact... etc. He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'"
"Just as, monks, an oil lamp would burn dependent on oil and dependent on a wick, through the exhaustion of that very oil and wick, being without nutriment, it would be extinguished; just so, monks, a monk feeling a feeling bounded by the body understands: 'I feel a feeling bounded by the body.' Feeling a feeling bounded by life, he understands: 'I feel a feeling bounded by life.' He understands: 'Upon the body's collapse, beyond the exhaustion of life, right here all that is felt, not delighted in, will become cool.'" The eighth.
9.
The Discourse on Impermanence
257. "There are these three feelings, monks, impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, monks, are the three feelings, impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation." The ninth.
10.
The Discourse on Contact as Root
258. "There are these three feelings, monks, born of contact, rooted in contact, having contact as their source, having contact as their condition. Which three? Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Dependent on contact experienced as pleasant, monks, a pleasant feeling arises. With the cessation of that very contact experienced as pleasant, whatever feeling arising from that, the pleasant feeling that arose dependent on contact experienced as pleasant, that ceases, that is appeased. Dependent on contact experienced as unpleasant, monks, an unpleasant feeling arises. With the cessation of that very contact experienced as unpleasant, whatever feeling arising from that, the unpleasant feeling that arose dependent on contact experienced as unpleasant, that ceases, that is appeased. Dependent on contact experienced as neither-unpleasant-nor-pleasant, monks, a neither-unpleasant-nor-pleasant feeling arises. With the cessation of that very contact experienced as neither-unpleasant-nor-pleasant, whatever feeling arising from that, the neither-unpleasant-nor-pleasant feeling that arose dependent on contact experienced as neither-unpleasant-nor-pleasant, that ceases, that is appeased. Just as, monks, from the friction and combination of two sticks, heat is produced, fire is generated. From the separation and dispersal of those very sticks, whatever heat arising from that ceases, that is appeased. Just so, monks, these three feelings are born of contact, rooted in contact, having contact as their source, having contact as their condition. Dependent on the respective contact, the respective feelings arise. With the cessation of the respective contact, the respective feelings cease." The tenth.
The Chapter with Verses is concluded as first.
Its summary:
By the dart and by sickness, impermanent, and rooted in contact.