Many Things to Be Felt Bahuvedanīya Sutta (MN 59)

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('â', They [i.e., beings] experience this as the highest existing pleasure & joy,â3 I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhṅna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where, with the stilling of directed thoughts & evaluations, a monk enters & remains in the second jhṅna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? 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 jhṅna, of which the noble ones declare, ),

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('â', Equanimous & mindful, he has a pleasant abiding.â This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? 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 jhṅna: purity of equanimity & mindfulness, neither pleasure nor pain. This is the other pleasure more excellent than that pleasure and more sublime.4 "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? There is the case where a monk, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance,5 and not attending to perceptions of multiplicity,6 (perceiving,) ),

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('â', Infinite space,â enters & remains in the dimension of the infinitude of space. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', Infinite consciousness,â enters & remains in the dimension of the infinitude of consciousness. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', There is nothing,â enters & remains in the dimension of nothingness. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? 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. This is the other pleasure more excellent than that pleasure and more sublime. "Though there are those who say, ),

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('â', They experience this as the highest existing pleasure & joy,â I do not grant them that. Why is that? Because there is another pleasure more excellent than that pleasure and more sublime. "And which, ṅnanda, is the other pleasure more excellent than that pleasure and more sublime? 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.7 This is the other pleasure more excellent than that pleasure and more sublime. "Now, itâs possible, ṅnanda, that some wanderers of other persuasions might say, ),

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('â', Gotama the contemplative speaks of the cessation of perception & feeling and yet describes it as pleasure. What is this? How is this?â When they say that, they are to be told, ),

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('â', Itâs not the case, friends, that the Blessed One describes only pleasant feeling as included under pleasure. Wherever pleasure is found, in whatever terms, the Blessed One describes it as pleasure.â" That is what the Blessed One said. Gratified, Ven. ṅnanda delighted in the Blessed Oneâs words. Notes 1. See MN 78. 2. See SN 36:22. SN 48:38–9 provide further explanations of the five feelings. MN 137 provides a further explanation of the eighteen and thirty-six feelings. The two types of feelings described in SN 36:22 do not correspond to the two types cited here by Paā±cakaṃga, but see note 4, below. As for the three types described in SN 36:22, they do correspond to the three types cited here by Ven. Udayin. It may be that, in this sutta, Ven. Udṅyin is still smarting from the rebuke he received from the Buddha in MN 136 for trying to apply the teaching that all feelings are stressful—essentially, an assertion that there is only one type of feeling—to a question about the results of kamma: a question that, the Buddha said, should have been answered with an explanation of the three types of feeling, corresponding to the three types of action. 3. Reading, ),

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('â', etaṃ paramaṃÌ£ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentīti,â with the Thai edition. 4. By identifying the neither-pleasure nor pain of the fourth jhṅna as a kind of pleasure, the Buddha shows that Paā±cakaṃga was, at least partially, right. 5. "Resistance" is a translation of the Pali term, paṭigha. According to DN 15, resistance-contact results from the characteristics of physical form and allows mental activity to know the presence of form. In other words, if form did not put up resistance to something else taking its place, one would not know that form is present. Thus the disappearance of perceptions of resistance aids in the mindâs ability to transcend perceptions of form and to sense, in its place, infinite space. 6. "Multiplicity" is a translation of the Pali term, nṅnattṅ. MN 137 identifies multiplicity as the input of the five physical senses. See the essay, "Silence Isnât Mandatory." 7. Notice that this description of the cessation of perception & feeling lacks the statement often added in some passages where this attainment is described (as in MN 26 and AN 9:38): "and, as he sees (that) with discernment, his effluents are completely ended." This suggests that the arising of discernment may not be an automatic feature of this attainment. See also: DNÂ 2; DNÂ 9; MNÂ 14; MNÂ 140; ANÂ 9:33; ANÂ 9:34; DhpÂ 202—204; ThagÂ 9 - --> - - - -

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Many Things to Be Felt Bahuvedanīya Sutta (MN 59)

Many Things to Be Felt Bahuvedanīya Sutta (MN 59)