Saɱyutta Nikāya
4. Saḷāyatana Vagga
36. Vedanā Saɱyutta
2. Raho-Gata Vagga
Sutta 20
Bhikkhunā Suttaɱ
Bhikkhus
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
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[1][pts] Bhikkhus, I have spoken of two kinds of feelings by [one] method of exposition;
I have spoken of three kinds of feelings by [another] method of exposition;
I have spoken of five kinds of feelings ...
six kinds of feelings ...
eighteen kinds of feelings ...
thirty-six kinds of feelings by [another] method of exposition;
and I have spoken of one hundred and eight kinds of feelings by [still another] method of exposition.
Thus, bhikkhus the Dhamma has been taught by me through [different] methods of exposition.
"When the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will not concede, allow, and approve of what is well stated and well spoken by others that they will become contentious and quarrelsome and engage in disputes, and that they will dwell stabbing each other with verbal daggers.
But when the Dhamma has been taught by me in such a way through [different] methods of exposition, it may be expected of those who will concede, allow, and approve of what is well stated and well spoken by others that they will live in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.
"bhikkhus there are these five cords of sensual pleasure.
What five?
Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.
Sounds cognizable by the ear ...
Odours cognizable by the nose ...
Tastes cognizable by the tongue ...
Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing.
These are the five cords of sensual pleasure.
The pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.
"Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna which is accompanied by thought and examination, with rapture and happiness born of seclusion.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
"Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus with the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare:
'He is equanimous, mindful, one who dwells happily.'
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that? Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus by completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus by completely transcending the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-nonperception.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Though some may say,
'This is the supreme pleasure and joy that beings experience,'
I would not concede this to them.
Why is that?
Because there is another kind of happiness more excellent and sublime than that happiness.
And what is that other kind of happiness?
Here, bhikkhus by completely transcending the base of neither-perception-nor-nonperception, a bhikkhu enters and dwells in the cessation of perception and feeling.
This is that other kind of happiness more excellent and sublime than the previous kind of happiness.
Now it is possible, bhikkhus that wanderers of other sects might speak thus:
'The ascetic Gotama speaks of the cessation of perception and feeling, and he maintains that it is included in happiness.
What is that?
How is that?'
When wanderers of other sects speak thus, bhikkhus they should be told:
'The Blessed One, friends, does not describe a state as included in happiness only with reference to pleasant feeling.
But rather, friends, wherever happiness is found and in whatever way, the Tathāgata describes that as included in happiness.'"
