2.
The Chapter on Being Alone
1.
The Discourse on Gone to a Private Place
259. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Here, venerable sir, when I had gone to a private place and was in seclusion, this reflection arose in my mind: 'Three feelings have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these three feelings have been spoken of by the Blessed One. But this was said by the Blessed One - "Whatever is felt, that is in suffering." With reference to what was this spoken by the Blessed One - "Whatever is felt, that is in suffering"?'"
"Good, good, monk! These three feelings, monk, have been spoken of by me. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these three feelings have been spoken of by me. But this, monk, was said by me - 'Whatever is felt, that is in suffering.' But this, monk, was spoken by me with reference to the impermanence of activities - "Whatever is felt, that is in suffering." But this, monk, was spoken by me with reference to the nature of activities being subject to destruction, etc. subject to falling, etc. subject to fading away, etc. having the nature of cessation, etc. subject to change - "Whatever is felt, that is in suffering." But, monk, the progressive cessation of activities has been declared by me. For one who has attained the first meditative absorption, speech has ceased. For one who has attained the second meditative absorption, applied and sustained thought have ceased. For one who has attained the third meditative absorption, rapture has ceased. For one who has attained the fourth meditative absorption, in-breath and out-breath have ceased. For one who has attained the plane of infinite space, perception of material form has ceased. For one who has attained the plane of infinite consciousness, perception of the plane of infinite space has ceased. For one who has attained the plane of nothingness, perception of the plane of infinite consciousness has ceased. For one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a monk who has eliminated the mental corruptions, lust has ceased, hate has ceased, delusion has ceased. But, monk, the progressive appeasement of activities has been declared by me. For one who has attained the first meditative absorption, speech has been appeased. For one who has attained the second meditative absorption, applied and sustained thought have been appeased, etc. For one who has attained the cessation of perception and feeling, perception and feeling have been appeased. For a monk who has eliminated the mental corruptions, lust has been appeased, hate has been appeased, delusion has been appeased. There are these six tranquillities, monk. For one who has attained the first meditative absorption, speech has been calmed. For one who has attained the second meditative absorption, applied and sustained thought have been calmed. For one who has attained the third meditative absorption, rapture has been calmed. For one who has attained the fourth meditative absorption, in-breath and out-breath have been calmed. For one who has attained the cessation of perception and feeling, perception and feeling have been calmed. For a monk who has eliminated the mental corruptions, lust has been calmed, hate has been calmed, delusion has been calmed." The first.
2.
The First Discourse on Space
260. "Just as, monks, in space various winds blow. Eastern winds blow, western winds blow, northern winds blow, southern winds blow, dusty winds blow, dust-free winds blow, cold winds blow, hot winds blow, slight winds blow, exceeding winds blow. Just so, monks, in this body various feelings arise, pleasant feeling arises, unpleasant feeling arises, neither-unpleasant-nor-pleasant feeling arises."
Eastern and western too, northern and also southern.
Exceeding and slight, many winds blow.
The arising of pleasant and unpleasant, and that which is neither-unpleasant-nor-pleasant.
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 second.
3.
The Second Discourse on Space
261. "Just as, monks, in space various winds blow. Eastern winds blow, etc. Exceeding winds blow. Just so, monks, in this body various feelings arise, pleasant feeling arises, unpleasant feeling arises, neither-unpleasant-nor-pleasant feeling arises." The third.
4.
The Discourse on the House
262. "Just as, monks, a guest house. There, having come from the eastern direction, they take up residence; having come from the western direction, they take up residence; having come from the northern direction, they take up residence; having come from the southern direction, they take up residence. Those of the warrior caste, having come, take up residence; brahmins, having come, take up residence; those of the merchant caste, having come, take up residence; those of the worker caste, having come, take up residence. Just so, monks, in this body various feelings arise. Pleasant feeling arises, unpleasant feeling arises, neither-unpleasant-nor-pleasant feeling arises. Carnal pleasant feeling arises, carnal unpleasant feeling arises, carnal neither-unpleasant-nor-pleasant feeling arises. Spiritual pleasant feeling arises, spiritual unpleasant feeling arises, spiritual neither-unpleasant-nor-pleasant feeling arises." The fourth.
5.
The First Discourse on Ānanda
263. Then the Venerable Ānanda approached the Blessed One; having approached, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "What indeed, venerable sir, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the practice leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" There are these three feelings, Ānanda - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these are called, Ānanda, feelings. From the origin of contact is the origin of feeling; from the cessation of contact is the cessation of feeling. It is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration. Whatever happiness and pleasure arises dependent on feeling, this is the gratification in feeling. That feeling is impermanent, suffering, subject to change, this is the danger in feeling. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding feeling, this is the escape from feeling. But, Ānanda, the progressive cessation of activities has been declared by me. For one who has attained the first meditative absorption, speech has ceased, etc. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a monk who has eliminated the mental corruptions, lust has ceased, hate has ceased, delusion has ceased. But, Ānanda, the progressive appeasement of activities has been declared by me. For one who has attained the first meditative absorption, speech has been appeased, etc. For one who has attained the cessation of perception and feeling, perception and feeling have been appeased. For a monk who has eliminated the mental corruptions, lust has been appeased, hate has been appeased, delusion has been appeased. But, Ānanda, the progressive calming of activities has been declared by me. For one who has attained the first meditative absorption, speech has been calmed, etc. For one who has attained the plane of infinite space, perception of material form has been calmed. For one who has attained the plane of infinite consciousness, perception of the plane of infinite space has been calmed. For one who has attained the plane of nothingness, perception of the plane of infinite consciousness has been calmed. For one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has been calmed. For one who has attained the cessation of perception and feeling, perception and feeling have been calmed. For a monk who has eliminated the mental corruptions, lust has been calmed, hate has been calmed, delusion has been calmed." The fifth.
6.
The Second Discourse on Ānanda
264. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this - "What indeed, Ānanda, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the practice leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "The teachings have the Blessed One as their root, venerable sir, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would occur to the Blessed One himself. Having heard from the Blessed One, the monks will remember it." "If so, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this - "There are these three feelings, Ānanda - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these are called, Ānanda, feelings. Etc. From the origin of contact, etc. For a monk who has eliminated the mental corruptions, lust has been calmed, hate has been calmed, delusion has been calmed." The sixth.
7.
The First Discourse on Many
265. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "What indeed, venerable sir, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the practice leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "There are these three feelings, monks - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these are called, monks, feelings. From the origin of contact is the origin of feeling; from the cessation of contact is the cessation of feeling. It is just this noble eightfold path that is the practice leading to the cessation of feeling, as follows - right view, etc. right concentration. Whatever happiness and pleasure arises dependent on feeling, this is the gratification in feeling. That feeling is impermanent, suffering, subject to change, this is the danger in feeling. Whatever is the removal of desire and lust, the abandoning of desire and lust regarding feeling, this is the escape from feeling.
"But, monks, the progressive cessation of activities has been declared by me. For one who has attained the first meditative absorption, speech has ceased, etc. For a monk who has eliminated the mental corruptions, lust has ceased, hate has ceased, delusion has ceased. But, monks, the progressive appeasement of activities has been declared by me. For one who has attained the first meditative absorption, speech has been appeased, etc. For a monk who has eliminated the mental corruptions, lust has been appeased, hate has been appeased, delusion has been appeased. There are these six tranquillities, monks. For one who has attained the first meditative absorption, speech has been calmed. For one who has attained the second meditative absorption, applied and sustained thought have been calmed. For one who has attained the third meditative absorption, rapture has been calmed. For one who has attained the fourth meditative absorption, in-breath and out-breath have been calmed. For one who has attained the cessation of perception and feeling, perception and feeling have been calmed. For a monk who has eliminated the mental corruptions, lust has been calmed, hate has been calmed, delusion has been calmed." The seventh.
8.
The Second Discourse on Many
266. Then several monks approached the Blessed One, etc. To those monks seated to one side, the Blessed One said this - "What indeed, monks, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the practice leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "The teachings have the Blessed One as their root, venerable sir, etc." "There are these three feelings, monks - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these are called, monks, feelings, etc. From the origin of contact, etc. The eighth.
9.
The Discourse on Pañcakaṅga
267. Then the carpenter Pañcakaṅga approached the Venerable Udāyī; having approached, he paid respect to the Venerable Udāyī and sat down to one side. Seated to one side, the carpenter Pañcakaṅga said this to the Venerable Udāyī - "How many feelings, Venerable Udāyī, have been spoken of by the Blessed One?" "Three feelings, carpenter, have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these, carpenter, are the three feelings spoken of by the Blessed One." When this was said, the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One. Two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." For the second time the Venerable Udāyī said this to the carpenter Pañcakaṅga - "No indeed, carpenter, two feelings have not been spoken of by the Blessed One. Three feelings have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these three feelings have been spoken of by the Blessed One." For the second time the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One. Two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." For the third time the Venerable Udāyī said this to the carpenter Pañcakaṅga - "No indeed, carpenter, two feelings have not been spoken of by the Blessed One. Three feelings have been spoken of by the Blessed One. Pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling - these three feelings have been spoken of by the Blessed One." For the third time the carpenter Pañcakaṅga said this to the Venerable Udāyī - "No indeed, Venerable Udāyī, three feelings have not been spoken of by the Blessed One. Two feelings have been spoken of by the Blessed One - pleasant feeling, unpleasant feeling. That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness." Indeed the Venerable Udāyī was not able to convince the carpenter Pañcakaṅga, nor was the carpenter Pañcakaṅga able to convince the Venerable Udāyī. The Venerable Ānanda heard this friendly conversation of the Venerable Udāyī with the carpenter Pañcakaṅga.
Then the Venerable Ānanda approached the Blessed One; having approached, he sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all the friendly conversation that the Venerable Udāyī had with the carpenter Pañcakaṅga.
"There is indeed an existing exposition, Ānanda, for which the carpenter Pañcakaṅga did not give thanks to the monk Udāyī; and there is indeed an existing exposition, Ānanda, for which the monk Udāyī did not give thanks to the carpenter Pañcakaṅga. Two feelings also have been spoken of by me, Ānanda, by way of exposition. Three feelings also have been spoken of by me by way of exposition. Five feelings also have been spoken of by me by way of exposition. Six feelings also have been spoken of by me by way of exposition. Eighteen feelings also have been spoken of by me by way of exposition. Thirty-six feelings also have been spoken of by me by way of exposition. One hundred and eight feelings also have been spoken of by me by way of exposition. Thus, Ānanda, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, Ānanda, those who will not agree with, will not approve, will not give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers. Thus, Ānanda, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, Ānanda, those who will agree with, will approve, will give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection."
"There are, Ānanda, these five types of sensual pleasure. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing, etc. Tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. These, Ānanda, are the five types of sensual pleasure. Whatever happiness and pleasure arises, Ānanda, dependent on these five types of sensual pleasure - this is called sensual happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, a monk, with the subsiding of applied and sustained thought, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of perceptions of material form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the plane of infinite space. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of infinite space, aware that 'consciousness is infinite,' a monk enters and dwells in the plane of infinite consciousness. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the plane of nothingness. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of nothingness, a monk enters and dwells in the plane of neither-perception-nor-non-perception. This, Ānanda, is another happiness more brilliant and more sublime than that happiness. Those, Ānanda, who would speak thus - 'This is the utmost happiness and pleasure that beings experience' - that I do not allow of theirs. What is the reason for this? There is, Ānanda, another happiness more brilliant and more sublime than that happiness.
"And what, Ānanda, is that other happiness more brilliant and more sublime than that happiness? Here, Ānanda, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. This, Ānanda, is another happiness more brilliant and more sublime than that happiness.
"Now, Ānanda, there is this possibility, that heterodox wandering ascetics would speak thus - 'The ascetic Gotama speaks of the cessation of perception and feeling, and he declares that as happiness. What is this, how is this?' Ānanda, heterodox wandering ascetics who speak thus should be told thus - 'No indeed, friend, the Blessed One does not declare happiness with reference to pleasant feeling only. Wherever, friend, happiness is found, in whatever place, that the Truth-finder declares as happiness.'" The ninth.
10.
The Discourse on the Monk
268. "Two feelings also have been spoken of by me, monks, by way of exposition, three feelings also have been spoken of by me by way of exposition, five feelings also have been spoken of by me by way of exposition, six feelings also have been spoken of by me by way of exposition, eighteen feelings also have been spoken of by me by way of exposition, thirty-six feelings also have been spoken of by me by way of exposition, one hundred and eight feelings also have been spoken of by me by way of exposition. Thus, monks, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, monks, those who will not agree with, will not approve, will not give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell quarrelling, disputing, engaging in contention, wounding each other with verbal daggers. Thus, monks, the Teaching has been taught by me by way of exposition. When the Teaching has been thus taught by me by way of exposition, monks, those who will agree with, will approve, will give thanks for each other's well-spoken and well-said words, for them this is to be expected - they will dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection.
"There are, monks, these five types of sensual pleasure, etc. Now, monks, there is this possibility that heterodox wandering ascetics would speak thus - 'The ascetic Gotama speaks of the cessation of perception and feeling, and he declares that as happiness. What is this, how is this?' Monks, heterodox wandering ascetics who speak thus should be told thus - 'No indeed, friend, the Blessed One does not declare happiness with reference to pleasant feeling only. Wherever, friend, happiness is found, in whatever place, that the Truth-finder declares as happiness.'" The tenth.
The Chapter on Gone to a Private Place is the second.
Its summary:
Several, two spoken, and Pañcakaṅga with the monk.