相应部第 36 相应（Sujato 英译）第 19 阅读页 · SN36.19 · With Pañcakaṅga

Linked Discourses 36.19Linked Discourses 36.192. In Private2. In Private

With PañcakaṅgaWith PañcakaṅgaThen the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him,Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him,“Sir, how many feelings has the Buddha spoken of?”“Sir, how many feelings has the Buddha spoken of?”

“Chamberlain, the Buddha has spoken of three feelings:“Chamberlain, the Buddha has spoken of three feelings:pleasant, painful, and neutral.pleasant, painful, and neutral.The Buddha has spoken of these three feelings.”The Buddha has spoken of these three feelings.”

When he said this, Pañcakaṅga said to Udāyī,When he said this, Pañcakaṅga said to Udāyī,“Sir, Udāyī, the Buddha hasn’t spoken of three feelings.“Sir, Udāyī, the Buddha hasn’t spoken of three feelings.He’s spoken of two feelings:He’s spoken of two feelings:

pleasant and painful.pleasant and painful.The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.”For a second time, Udāyī said to him,For a second time, Udāyī said to him,

“The Buddha hasn’t spoken of two feelings,“The Buddha hasn’t spoken of two feelings,he’s spoken of three.”he’s spoken of three.”For a second time, Pañcakaṅga said to Udāyī,For a second time, Pañcakaṅga said to Udāyī,

“The Buddha hasn’t spoken of three feelings,“The Buddha hasn’t spoken of three feelings,he’s spoken of two.”he’s spoken of two.”And for a third time, Udāyī said to him,And for a third time, Udāyī said to him,

“The Buddha hasn’t spoken of two feelings,“The Buddha hasn’t spoken of two feelings,he’s spoken of three.”he’s spoken of three.”And for a third time, Pañcakaṅga said to Udāyī,And for a third time, Pañcakaṅga said to Udāyī,

“The Buddha hasn’t spoken of three feelings,“The Buddha hasn’t spoken of three feelings,he’s spoken of two.”he’s spoken of two.”But neither was able to persuade the other.But neither was able to persuade the other.

Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.He went to the Buddha, bowed, sat down to one side,He went to the Buddha, bowed, sat down to one side,and informed the Buddha of all they had discussed.and informed the Buddha of all they had discussed.

“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct.“Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct.But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.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.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.

I’ve explained the teaching in all these different ways.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 fight, quarrel, and dispute, continually wounding each other with barbed words.This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words.I’ve explained the teaching in all these different ways.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 dispute, blending like milk and water, and regarding each other with kindly eyes.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.There are these five kinds of sensual stimulation.There are these five kinds of sensual stimulation.What five?What five?

Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. …Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. …Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.These are the five kinds of sensual stimulation.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.The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.

But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.

And what is that pleasure?And what is that pleasure?It’s 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.It’s 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.This is a pleasure that is finer than that.This is a pleasure that is finer than that.

There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.

Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?

It’s 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.It’s 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.This is a pleasure that is finer than that.This is a pleasure that is finer than that.There are those who might sayThere are those who might say

that this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?

Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?It’s 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, ‘Equanimous and mindful, one meditates in bliss.’It’s 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, ‘Equanimous and mindful, one meditates in bliss.’

This is a pleasure that is finer than that.This is a pleasure that is finer than that.There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.

But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.

And what is that pleasure?And what is that pleasure?It’s 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.It’s 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 is a pleasure that is finer than that.This is a pleasure that is finer than that.

There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.

Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?

It’s when a mendicant, 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.It’s when a mendicant, 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.This is a pleasure that is finer than that.There are those who might sayThere are those who might say

that this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?

Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.It’s when a mendicant, 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.This is a pleasure that is finer than that.There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.

But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.

And what is that pleasure?And what is that pleasure?It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.It’s when a mendicant, 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.This is a pleasure that is finer than that.

There are those who might sayThere are those who might saythat this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.

Why is that?Why is that?Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?

It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.It’s when a mendicant, 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.This is a pleasure that is finer than that.There are those who might sayThere are those who might say

that this is the highest pleasure and happiness that sentient beings experience.that this is the highest pleasure and happiness that sentient beings experience.But I don’t grant them that.But I don’t grant them that.Why is that?Why is that?

Because there is another pleasure that is finer than that.Because there is another pleasure that is finer than that.And what is that pleasure?And what is that pleasure?It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.It’s when a mendicant, 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.This is a pleasure that is finer than that.It’s possible that wanderers of other religions might say: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.‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.

What’s up with that?’What’s up with that?’When wanderers of other religions say this, you should say to them:When wanderers of other religions say this, you should say to them:‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling.‘Reverends, 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 is found, and in whatever context.’”The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’”