{"id":"sn36.15","title":"With Ānanda (1st)","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn36.15","title":"With Ānanda (1st)","units":[{"id":"sn36.15:0","sourceIds":["sn36.15:0.1","sn36.15:0.2","sn36.15:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 36.15\n2. Rahogatavagga\nPaṭhamaānandasutta","en":"Linked Discourses 36.15\n2. In Private\nWith Ānanda (1st)"}},{"id":"sn36.15:1","sourceIds":["sn36.15:1.1","sn36.15:1.2","sn36.15:1.3","sn36.15:1.4","sn36.15:1.5","sn36.15:1.6","sn36.15:1.7","sn36.15:1.8","sn36.15:1.9","sn36.15:1.10","sn36.15:1.11","sn36.15:1.12","sn36.15:1.13","sn36.15:1.14","sn36.15:1.15","sn36.15:1.16","sn36.15:1.17","sn36.15:1.18","sn36.15:1.19","sn36.15:1.20","sn36.15:1.21","sn36.15:1.22","sn36.15:1.23","sn36.15:1.24","sn36.15:1.25","sn36.15:1.26","sn36.15:1.27","sn36.15:1.28","sn36.15:1.29","sn36.15:1.30"],"kind":"text","text":{"pi":"Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:\n“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?\nKo vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti?\n“Tisso imā, ānanda, vedanā—\nsukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—\nimā vuccanti, ānanda, vedanā.\nPhassasamudayā vedanāsamudayo;\nphassanirodhā vedanānirodho.\nAyameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.\nYaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo.\nYaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo.\nYo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ.\nAtha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto.\nPaṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe…\nsaññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.\nKhīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.\nAtha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto.\nPaṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe…\nsaññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti.\nKhīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.\nAtha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā.\nPaṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti …pe…\nākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭippassaddhā hoti.\nViññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti.\nĀkiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti.\nNevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti.\nSaññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.\nKhīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.\nPañcamaṁ.","en":"Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him:\n“Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?\nAnd what is feeling’s gratification, drawback, and escape?”\n“Ānanda, there are these three feelings:\npleasant, painful, and neutral.\nThese are called feelings.\nFeeling originates from contact.\nWhen contact ceases, feeling ceases.\nThe practice that leads to the cessation of feelings is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nThe pleasure and happiness that arise from feeling: this is its gratification.\nThat feeling is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for feeling: this is its escape.\nBut I have also explained the progressive cessation of activities.\nFor someone who has attained the first absorption, speech has ceased. …\nFor someone who has attained the cessation of perception and feeling, perception and feeling have ceased.\nFor a mendicant who has ended the defilements, greed, hate, and delusion have ceased.\nAnd I have also explained the progressive settling of activities.\nFor someone who has attained the first absorption, speech has stilled. …\nFor someone who has attained the cessation of perception and feeling, perception and feeling have stilled.\nFor a mendicant who has ended the defilements, greed, hate, and delusion have stilled.\nAnd I have also explained the progressive tranquilizing of activities.\nFor someone who has attained the first absorption, speech has been tranquilized. …\nFor someone who has attained the dimension of infinite space, the perception of form has been tranquilized.\nFor someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized.\nFor someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized.\nFor someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized.\nFor someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.\nFor a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn36.15/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}