Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One 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:
thapati → gahapati (sya-all, km, pts1ed)Then Pañcakaṅga the carpenter went to Ven. Udāyin and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Udāyin, “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?“Venerable Udāyin, how many feelings have been described by the Blessed One?”

“Tisso kho, thapati, vedanā vuttā bhagavatā.“The Blessed One has described three feelings, householder: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.These are the three feelings described by the Blessed One.”

Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:When this was said, Pañcakaṅga the carpenter said to Ven. Udāyin, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;“No, Venerable Udāyin, the Blessed One hasn’t described three feelings, dve vedanā vuttā bhagavatā—he’s described two feelings: sukhā vedanā, dukkhā vedanā.a feeling of pleasure & a feeling of pain. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.As for the feeling of neither pleasure nor pain, that has been described by the Blessed One as a peaceful, sublime pleasure.”

Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca:A second time Ven. Udāyin said to Pañcakaṅga the carpenter, “na kho, gahapati, dve vedanā vuttā bhagavatā;“No, householder, the Blessed One hasn’t described two feelings, tisso vedanā vuttā bhagavatā.he’s described three feelings: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.These are the three feelings described by the Blessed One.” Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca:A second time… Pañcakaṅga the carpenter said to Ven. Udāyin, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;“No, Venerable Udāyin, the Blessed One hasn’t described three feelings, dve vedanā vuttā bhagavatā—he’s described two feelings: sukhā vedanā, dukkhā vedanā.a feeling of pleasure & a feeling of pain. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.As for the feeling of neither pleasure nor pain, that has been described by the Blessed One as a peaceful, sublime pleasure.”

Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca:A third time... “na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.

Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti.

Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.But neither was Ven. Udāyin able to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince Ven. Udāyin.

Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ.Ven. Ānanda heard of Ven. Udāyin’s conversation with Pañcakaṅga the carpenter. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.So he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.As he was sitting there, he told the Blessed One the entire extent of Ven. Udāyin’s conversation with Pañcakaṅga the carpenter. Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca:(The Blessed One said,)

“santaññeva kho, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṁ udāyī pañcakaṅgassa thapatissa nābbhanumodi.“Ānanda, it was a genuine exposition that Pañcakaṅga the carpenter didn’t accept from Udāyin the monk, and it was a genuine exposition that Udāyin the monk didn’t accept from Pañcakaṅga the carpenter. 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.There is the exposition whereby I have spoken of two feelings, the exposition whereby I have spoken of three feelings… five… six… eighteen… thirty-six… one hundred and eight feelings. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.“Thus I have taught the Dhamma by means of exposition. 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.When I have taught the Dhamma by means of exposition, if there are those who do not concede, allow, or approve of what has been well-spoken & well-stated by one another, it can be expected that they will dwell arguing, quarreling, & disputing, stabbing one another with weapons of the mouth. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo.Thus I have taught the Dhamma by means of exposition. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti.When I have taught the Dhamma by means of exposition, if there are those who concede, allow, & approve of what has been well-spoken & well-stated by one another, it can be expected that they will dwell harmoniously, cordially, without dispute, becoming like milk mixed with water, regarding one another with affectionate eyes.

Pañca kho ime, ānanda, kāmaguṇā.“Ānanda, there are these five strings of sensuality. Katame pañca?Which five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. sotaviññeyyā saddā …pe…Sounds cognizable via the ear… ghānaviññeyyā gandhā …pe…Aromas cognizable via the nose… jivhāviññeyyā rasā …pe…Flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. ime kho, ānanda, pañca kāmaguṇā. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ.Now, whatever pleasure & joy arises in dependence on these five strings of sensuality, that is called sensual pleasure.

Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi.“Though there are those who say, ‘They [i.e., beings] experience this as the highest existing pleasure & joy,’ I do not grant them that. Taṁ kissa hetu?Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi.“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. Taṁ kissa hetu?Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.There is the case where, with the stilling of directed thoughts & evaluations, a monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.There is the case where a monk, with the fading of rapture, remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya …“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. pe….Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi.“Though there are those who say, ‘They experience this as the highest existing pleasure & joy,’ I do not grant them that. Taṁ kissa hetu?Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.Because there is another pleasure more excellent than that pleasure and more sublime. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca?“And which, Ānanda, is the other pleasure more excellent than that pleasure and more sublime? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.There is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.This is the other pleasure more excellent than that pleasure and more sublime.

Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible, Ānanda, that some wanderers of other persuasions might say, ‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti.‘Gotama the contemplative speaks of the cessation of perception & feeling and yet describes it as pleasure. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?What is this? How is this?’

Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:When they say that, they are to be told, ‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti;‘It’s not the case, friends, that the Blessed One describes only pleasant feeling as included under pleasure. api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Bahuvedanīyasuttaṁ niṭṭhitaṁ navamaṁ.