| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३६।१९
Saṁyutta Nikāya 36.19
The Related Suttas Collection 36.19
२। रहोगतवग्ग
2. Rahogatavagga
2. In Private
पञ्चकङ्गसुत्त
Pañcakaṅgasutta
With Pañcakaṅga
अथ खो पञ्चकङ्गो थपति येनायस्मा उदायी तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं उदायिं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पञ्चकङ्गो थपति आयस्मन्तं उदायिं एतदवोच: “कति नु खो, भन्ते उदायि, वेदना वुत्ता भगवता”ति?
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him, “Sir, how many feelings has the Buddha spoken of?”
“तिस्सो खो, थपति, वेदना वुत्ता भगवता। सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना—इमा खो, थपति, तिस्सो वेदना वुत्ता भगवता”ति।
“Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
“Master builder, the Buddha has spoken of three feelings: pleasant, painful, and neutral. The Buddha has spoken of these three feelings.”
एवं वुत्ते, पञ्चकङ्गो थपति आयस्मन्तं उदायिं एतदवोच: “न खो, भन्ते उदायि, तिस्सो वेदना वुत्ता भगवता। द्वे वेदना वुत्ता भगवता—सुखा वेदना, दुक्खा वेदना। यायं, भन्ते, अदुक्खमसुखा वेदना, सन्तस्मिं एसा पणीते सुखे वुत्ता भगवता”ति।
Evaṁ vutte, 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.
When he said this, Pañcakaṅga said to Udāyī, “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”
दुतियम्पि खो आयस्मा उदायी पञ्चकङ्गं थपतिं एतदवोच: “न खो, थपति, द्वे वेदना वुत्ता भगवता। तिस्सो वेदना वुत्ता भगवता। सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना—इमा तिस्सो वेदना वुत्ता भगवता”ति।
Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā tisso vedanā vuttā bhagavatā”ti.
For a second time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”
दुतियम्पि खो पञ्चकङ्गो थपति आयस्मन्तं उदायिं एतदवोच: “न खो, भन्ते उदायि, तिस्सो वेदना वुत्ता भगवता। द्वे वेदना वुत्ता भगवता—सुखा वेदना, दुक्खा वेदना। यायं, भन्ते, अदुक्खमसुखा वेदना, सन्तस्मिं एसा पणीते सुखे वुत्ता भगवता”ति।
Dutiyampi 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.
For a second time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”
ततियम्पि खो आयस्मा उदायी पञ्चकङ्गं थपतिं एतदवोच: “न खो, थपति, द्वे वेदना वुत्ता भगवता। तिस्सो वेदना वुत्ता भगवता। सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना—इमा तिस्सो वेदना वुत्ता भगवता”ति।
Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—imā tisso vedanā vuttā bhagavatā”ti.
And for a third time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.”
ततियम्पि खो पञ्चकङ्गो थपति आयस्मन्तं उदायिं एतदवोच: “न खो, भन्ते उदायि, तिस्सो वेदना वुत्ता भगवता। द्वे वेदना वुत्ता भगवता—सुखा वेदना, दुक्खा वेदना। यायं, भन्ते, अदुक्खमसुखा वेदना, सन्तस्मिं एसा पणीते सुखे वुत्ता भगवता”ति।
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.
And for a third time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.”
नेव सक्खि आयस्मा उदायी पञ्चकङ्गं थपतिं सञ्ञापेतुं, न पनासक्खि पञ्चकङ्गो थपति आयस्मन्तं उदायिं सञ्ञापेतुं।
Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ.
But neither was able to persuade the other.
अस्सोसि खो आयस्मा आनन्दो आयस्मतो उदायिस्स पञ्चकङ्गेन थपतिना सद्धिं इमं कथासल्लापं। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो यावतको आयस्मतो उदायिस्स पञ्चकङ्गेन थपतिना सद्धिं अहोसि कथासल्लापो तं सब्बं भगवतो आरोचेसि।
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“सन्तमेव, आनन्द, परियायं पञ्चकङ्गो थपति उदायिस्स भिक्खुनो नाब्भनुमोदि; सन्तञ्च पनानन्द, परियायं उदायी भिक्खु पञ्चकङ्गस्स थपतिनो नाब्भनुमोदि।
“Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
“Ānanda, the explanation by the bhikkhu Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
द्वेपि मया, आनन्द, वेदना वुत्ता परियायेन। तिस्सोपि मया वेदना वुत्ता परियायेन। पञ्चपि मया वेदना वुत्ता परियायेन। छपि मया वेदना वुत्ता परियायेन। अट्ठारसापि मया वेदना वुत्ता परियायेन। छत्तिंसापि मया वेदना वुत्ता परियायेन। अट्ठसतम्पि मया वेदना वुत्ता परियायेन।
Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṁsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena.
In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings.
एवं परियायदेसितो खो, आनन्द, मया धम्मो। एवं परियायदेसिते खो, आनन्द, मया धम्मे ये अञ्ञमञ्ञस्स सुभासितं सुलपितं, न समनुमञ्ञिस्सन्ति, न समनुजानिस्सन्ति, न समनुमोदिस्सन्ति, तेसं एतं पाटिकङ्खं—भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरिस्सन्तीति।
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti.
I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and dispute, continually wounding each other with barbed words.
एवं परियायदेसितो खो, आनन्द, मया धम्मो। एवं परियायदेसिते खो, आनन्द, मया धम्मे ये अञ्ञमञ्ञस्स सुभासितं सुलपितं समनुमञ्ञिस्सन्ति समनुजानिस्सन्ति समनुमोदिस्सन्ति, तेसं एतं पाटिकङ्खं—समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरिस्सन्तीति।
Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti.
I’ve explained the teaching in all these different ways. 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 quarreling, blending like milk and water, and regarding each other with kindly eyes.
पञ्चिमे, आनन्द, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया …पे… कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया। इमे खो, आनन्द, पञ्च कामगुणा। यं खो, आनन्द, इमे पञ्च कामगुणे पटिच्च उप्पज्जति सुखं सोमनस्सं—इदं वुच्चति कामसुखं। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—idaṁ vuccati kāmasukhaṁ. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
There are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु, वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा, पटिघसञ्ञानं अत्थङ्गमा, नानत्तसञ्ञानं अमनसिकारा, ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म, ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म, ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च। ये खो, आनन्द, एवं वदेय्युं: ‘एतप्परमं सन्तं सुखं सोमनस्सं पटिसंवेदेन्तीऽति—इदं नेसाहं नानुजानामि। तं किस्स हेतु? अत्थानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti—idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t acknowledge that. Why is that? Because there is another pleasure that is finer than that.
कतमञ्चानन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च? इधानन्द, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति। इदं खो, आनन्द, एतम्हा सुखा अञ्ञं सुखं अभिक्कन्ततरञ्च पणीततरञ्च।
Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca.
And what is that pleasure? It’s when a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that.
ठानं खो पनेतं, आनन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘सञ्ञावेदयितनिरोधं समणो गोतमो आह, तञ्च सुखस्मिं पञ्ञपेति। तयिदं किंसु, तयिदं कथंसूऽति?
Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti?
It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’
एवंवादिनो, आनन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘न खो, आवुसो, भगवा सुखञ्ञेव वेदनं सन्धाय सुखस्मिं पञ्ञपेति। यत्थ यत्थ, आवुसो, सुखं उपलब्भति, यहिं यहिं, तं तं तथागतो सुखस्मिं पञ्ञपेतीऽ”ति।
Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti.
When wanderers of other religions say this, you should say to them: ‘Friends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
नवमं।
Navamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
