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Saį¹yutta NikÄya 36.19 Linked Discourses 36.19
2. Rahogatavagga 2. In Private
PaƱcakaį¹
gasutta With PaƱcakaį¹
ga
Atha kho paƱcakaį¹
go thapati yenÄyasmÄ udÄyÄ« tenupasaį¹
kami; upasaį¹
kamitvÄ Äyasmantaį¹ udÄyiį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho paƱcakaį¹
go thapati Äyasmantaį¹ udÄyiį¹ etadavoca: Then the chamberlain PaƱcakaį¹
ga went up to Venerable UdÄyÄ«, bowed, sat down to one side, and asked him, This discourse is also at MN 59, where it is called āMany Feelingsā. | PaƱcakaį¹
ga features as a prominent devotee of the Buddha in MN 78, MN 127, and in a parallel to the current sutta at MN 59. As thapati (āchamberlainā) he was the ranking official under Pasenadi. Åatapatha BrÄhmaį¹a 5.4.4.17ā18 tells us that royal authority goes from the king, to the kingās brother, to the thapati, to the village head. Similarly, Atharva Veda 2.32.4a and 5.23.11a mention the thapati directly after the king. SN 55.6:15.1 shows the thapati was trusted with the most intimate and sensitive duties of the court. Elsewhere we learn that they shared the meal and carriage with the king, accompanying him on military campaigns (MN 89:18.1), while SN 55.6:1.4 shows them engaged in governing the provinces. Thus the thapati was the highest non-royal official in the court, entrusted with governing, advising, and security of the household. | There are several individuals called UdÄyÄ«, and it is not possible to distinguish them all.
ākati nu kho, bhante udÄyi, vedanÄ vuttÄ bhagavatÄāti? āSir, how many feelings has the Buddha spoken of?ā
āTisso kho, thapati, vedanÄ vuttÄ bhagavatÄ. āChamberlain, the Buddha has spoken of three feelings:
SukhÄ vedanÄ, dukkhÄ vedanÄ, adukkhamasukhÄ vedanÄāpleasant, painful, and neutral.
imÄ kho, thapati, tisso vedanÄ vuttÄ bhagavatÄāti. The Buddha has spoken of these three feelings.ā
Evaį¹ vutte, paƱcakaį¹
go thapati Äyasmantaį¹ udÄyiį¹ etadavoca: When he said this, PaƱcakaį¹
ga said to UdÄyÄ«,
āna kho, bhante udÄyi, tisso vedanÄ vuttÄ bhagavatÄ. āSir, UdÄyÄ«, the Buddha hasnāt spoken of three feelings.
Dve vedanÄ vuttÄ bhagavatÄāHeās spoken of two feelings:
sukhÄ vedanÄ, dukkhÄ vedanÄ. pleasant and painful.
YÄyaį¹, bhante, adukkhamasukhÄ vedanÄ, santasmiį¹ esÄ paį¹Ä«te sukhe vuttÄ bhagavatÄāti. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.ā
Dutiyampi kho ÄyasmÄ udÄyÄ« paƱcakaį¹
gaį¹ thapatiį¹ etadavoca: For a second time, UdÄyÄ« said to him,
āna kho, thapati, dve vedanÄ vuttÄ bhagavatÄ. āThe Buddha hasnāt spoken of two feelings,
Tisso vedanÄ vuttÄ bhagavatÄ. heās spoken of three.ā
SukhÄ vedanÄ, dukkhÄ vedanÄ, adukkhamasukhÄ vedanÄā
imÄ tisso vedanÄ vuttÄ bhagavatÄāti.
Dutiyampi kho paƱcakaį¹
go thapati Äyasmantaį¹ udÄyiį¹ etadavoca: For a second time, PaƱcakaį¹
ga said to UdÄyÄ«,
āna kho, bhante udÄyi, tisso vedanÄ vuttÄ bhagavatÄ. āThe Buddha hasnāt spoken of three feelings,
Dve vedanÄ vuttÄ bhagavatÄāheās spoken of two.ā
sukhÄ vedanÄ, dukkhÄ vedanÄ.
YÄyaį¹, bhante, adukkhamasukhÄ vedanÄ, santasmiį¹ esÄ paį¹Ä«te sukhe vuttÄ bhagavatÄāti.
Tatiyampi kho ÄyasmÄ udÄyÄ« paƱcakaį¹
gaį¹ thapatiį¹ etadavoca: And for a third time, UdÄyÄ« said to him,
āna kho, thapati, dve vedanÄ vuttÄ bhagavatÄ. āThe Buddha hasnāt spoken of two feelings,
Tisso vedanÄ vuttÄ bhagavatÄ. heās spoken of three.ā
SukhÄ vedanÄ, dukkhÄ vedanÄ, adukkhamasukhÄ vedanÄā
imÄ tisso vedanÄ vuttÄ bhagavatÄāti.
Tatiyampi kho paƱcakaį¹
go thapati Äyasmantaį¹ udÄyiį¹ etadavoca: And for a third time, PaƱcakaį¹
ga said to UdÄyÄ«,
āna kho, bhante udÄyi, tisso vedanÄ vuttÄ bhagavatÄ. āThe Buddha hasnāt spoken of three feelings,
Dve vedanÄ vuttÄ bhagavatÄāheās spoken of two.ā
sukhÄ vedanÄ, dukkhÄ vedanÄ.
YÄyaį¹, bhante, adukkhamasukhÄ vedanÄ, santasmiį¹ esÄ paį¹Ä«te sukhe vuttÄ bhagavatÄāti.
Neva sakkhi ÄyasmÄ udÄyÄ« paƱcakaį¹
gaį¹ thapatiį¹ saƱƱÄpetuį¹, na panÄsakkhi paƱcakaį¹
go thapati Äyasmantaį¹ udÄyiį¹ saƱƱÄpetuį¹. But neither was able to persuade the other.
Assosi kho ÄyasmÄ Änando Äyasmato udÄyissa paƱcakaį¹
gena thapatinÄ saddhiį¹ imaį¹ kathÄsallÄpaį¹. Venerable Änanda heard this discussion between UdÄyÄ« and PaƱcakaį¹
ga.
Atha kho ÄyasmÄ Änando yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ ekamantaį¹ nisÄ«di. He went to the Buddha, bowed, sat down to one side, The parallel passage at MN 59:4.2 includes abhivÄdetvÄ (ābowedā), which is missing here. In such cases translation requires judgment: should we read this as a deliberate elision meant to be filled in; or is it a mistake in the text that should be reflected in the translation?
Ekamantaį¹ nisinno kho ÄyasmÄ Änando yÄvatako Äyasmato udÄyissa paƱcakaį¹
gena thapatinÄ saddhiį¹ ahosi kathÄsallÄpo taį¹ sabbaį¹ bhagavato Ärocesi. and informed the Buddha of all they had discussed.
āSantameva, Änanda, pariyÄyaį¹ paƱcakaį¹
go thapati udÄyissa bhikkhuno nÄbbhanumodi; āÄnanda, the explanation by the mendicant UdÄyÄ«, which the chamberlain PaƱcakaį¹
ga didnāt agree with, was quite correct.
santaƱca panÄnanda, pariyÄyaį¹ udÄyÄ« bhikkhu paƱcakaį¹
gassa thapatino nÄbbhanumodi. But the explanation by PaƱcakaį¹
ga, which UdÄyÄ« didnāt agree with, was also quite correct.
Dvepi mayÄ, Änanda, vedanÄ vuttÄ pariyÄyena. In one explanation Iāve spoken of two feelings. In another explanation Iāve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. These are all explained in SN 36.22.
Tissopi mayÄ vedanÄ vuttÄ pariyÄyena.
PaƱcapi mayÄ vedanÄ vuttÄ pariyÄyena.
Chapi mayÄ vedanÄ vuttÄ pariyÄyena.
Aį¹į¹hÄrasÄpi mayÄ vedanÄ vuttÄ pariyÄyena.
Chattiį¹sÄpi mayÄ vedanÄ vuttÄ pariyÄyena.
Aį¹į¹hasatampi mayÄ vedanÄ vuttÄ pariyÄyena.
Evaį¹ pariyÄyadesito kho, Änanda, mayÄ dhammo. Iāve explained the teaching in all these different ways.
Evaį¹ pariyÄyadesite kho, Änanda, mayÄ dhamme ye aƱƱamaƱƱassa subhÄsitaį¹ sulapitaį¹, na samanumaƱƱissanti, na samanujÄnissanti, na samanumodissanti, tesaį¹ etaį¹ pÄį¹ikaį¹
khaį¹ābhaį¹įøanajÄtÄ kalahajÄtÄ vivÄdÄpannÄ aƱƱamaƱƱaį¹ mukhasattÄ«hi vitudantÄ viharissantÄ«ti. This being so, you can expect that those who donāt concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words.
Evaį¹ pariyÄyadesito kho, Änanda, mayÄ dhammo. Iāve explained the teaching in all these different ways.
Evaį¹ pariyÄyadesite kho, Änanda, mayÄ dhamme ye aƱƱamaƱƱassa subhÄsitaį¹ sulapitaį¹ samanumaƱƱissanti samanujÄnissanti samanumodissanti, tesaį¹ etaį¹ pÄį¹ikaį¹
khaį¹āsamaggÄ sammodamÄnÄ avivadamÄnÄ khÄ«rodakÄ«bhÅ«tÄ aƱƱamaƱƱaį¹ piyacakkhÅ«hi sampassantÄ viharissantÄ«ti. 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 dispute, blending like milk and water, and regarding each other with kindly eyes.
PaƱcime, Änanda, kÄmaguį¹Ä. There are these five kinds of sensual stimulation.
Katame paƱca? What five?
CakkhuviƱƱeyyÄ rÅ«pÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ ā¦peā¦ Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ. Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, Änanda, paƱca kÄmaguį¹Ä. These are the five kinds of sensual stimulation.
Yaį¹ kho, Änanda, ime paƱca kÄmaguį¹e paį¹icca uppajjati sukhaį¹ somanassaį¹āThe pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
idaį¹ vuccati kÄmasukhaį¹.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience. The PTS reads sattÄ against MS santaį¹; MS also has sattÄ at MN 59:7.1. The verb āexperiencesā requires a plural subject, which in this discourse might be the putative speakers. However, in MN 59 the putative speaker is singular, so the subject must be āsentient beingsā.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that. In discussing the path, the Buddha focuses on pleasure.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. Itās 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.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu, vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati. Itās 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.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu pÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno, sukhaƱca kÄyena paį¹isaį¹vedeti, yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati. Itās when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, āEquanimous and mindful, one meditates in bliss.ā
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹
gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. Itās when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This validates PaƱcakaį¹
gaās view that neutral feeling can be reckoned as a subtle kind of pleasure.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sabbaso rÅ«pasaƱƱÄnaį¹ samatikkamÄ, paį¹ighasaƱƱÄnaį¹ atthaį¹
gamÄ, nÄnattasaƱƱÄnaį¹ amanasikÄrÄ, āananto ÄkÄsoāti ÄkÄsÄnaƱcÄyatanaį¹ upasampajja viharati. Itās when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that āspace is infiniteā, enters and remains in the dimension of infinite space.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sabbaso ÄkÄsÄnaƱcÄyatanaį¹ samatikkamma, āanantaį¹ viƱƱÄį¹anāti viƱƱÄį¹aƱcÄyatanaį¹ upasampajja viharati. Itās when a mendicant, going totally beyond the dimension of infinite space, aware that āconsciousness is infiniteā, enters and remains in the dimension of infinite consciousness.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sabbaso viƱƱÄį¹aƱcÄyatanaį¹ samatikkamma, ānatthi kiƱcÄ«āti ÄkiƱcaƱƱÄyatanaį¹ upasampajja viharati. Itās when a mendicant, going totally beyond the dimension of infinite consciousness, aware that āthere is nothing at allā, enters and remains in the dimension of nothingness.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sabbaso ÄkiƱcaƱƱÄyatanaį¹ samatikkamma nevasaƱƱÄnÄsaƱƱÄyatanaį¹ upasampajja viharati. Itās when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that.
Ye kho, Änanda, evaį¹ vadeyyuį¹: There are those who might say
āetapparamaį¹ santaį¹ sukhaį¹ somanassaį¹ paį¹isaį¹vedentÄ«ātiāthat this is the highest pleasure and happiness that sentient beings experience.
idaį¹ nesÄhaį¹ nÄnujÄnÄmi. But I donāt grant them that.
Taį¹ kissa hetu? Why is that?
AtthÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. Because there is another pleasure that is finer than that.
KatamaƱcÄnanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca? And what is that pleasure?
IdhÄnanda, bhikkhu sabbaso nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samatikkamma saƱƱÄvedayitanirodhaį¹ upasampajja viharati. Itās when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
Idaį¹ kho, Änanda, etamhÄ sukhÄ aƱƱaį¹ sukhaį¹ abhikkantataraƱca paį¹Ä«tataraƱca. This is a pleasure that is finer than that. Since all feeling is conditioned, and what is conditioned is suffering, the cessation of feeling is reckoned as pleasurable.
į¹¬hÄnaį¹ kho panetaį¹, Änanda, vijjati yaį¹ aƱƱatitthiyÄ paribbÄjakÄ evaį¹ vadeyyuį¹: Itās possible that wanderers of other religions might say:
āsaƱƱÄvedayitanirodhaį¹ samaį¹o gotamo Äha, taƱca sukhasmiį¹ paƱƱapeti. āThe ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.
Tayidaį¹ kiį¹su, tayidaį¹ kathaį¹sÅ«āti? Whatās up with that?ā
Evaį¹vÄdino, Änanda, aƱƱatitthiyÄ paribbÄjakÄ evamassu vacanÄ«yÄ: When wanderers of other religions say this, you should say to them:
āna kho, Ävuso, bhagavÄ sukhaƱƱeva vedanaį¹ sandhÄya sukhasmiį¹ paƱƱapeti. āReverends, when the Buddha describes whatās included in happiness, heās not just referring to pleasant feeling.
Yattha yattha, Ävuso, sukhaį¹ upalabbhati, yahiį¹ yahiį¹, taį¹ taį¹ tathÄgato sukhasmiį¹ paƱƱapetÄ«āāti. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.āā
Navamaį¹.