Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

“Just now, sir, as I was in private retreat this thought came to mind. “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—The Buddha has spoken of three feelings. tisso vedanā vuttā bhagavatā. Pleasant, painful, and neutral feeling. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—These are the three feelings the Buddha has spoken of. imā tisso vedanā vuttā bhagavatā.

But the Buddha has also said: Vuttaṁ kho panetaṁ bhagavatā: ‘Suffering includes whatever is felt.’ ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. What was the Buddha referring to when he said this?” Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?

“Good, good, mendicant! “Sādhu sādhu, bhikkhu. I have spoken of these three feelings. Tisso imā, bhikkhu, vedanā vuttā mayā. Pleasant, painful, and neutral feeling. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—These are the three feelings I have spoken of. imā tisso vedanā vuttā mayā.

But I have also said: Vuttaṁ kho panetaṁ, bhikkhu, mayā: ‘Suffering includes whatever is felt.’ ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.

When I said this I was referring to the impermanence of conditions, to the fact that conditions are Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. liable to end, Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… vanish, vayadhammataṁ …pe… fade away, virāgadhammataṁ …pe… cease, nirodhadhammataṁ …pe… and perish. vipariṇāmadhammataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

But I have also explained the progressive cessation of conditions. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. For someone who has attained the first absorption, speech has ceased. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. For someone who has attained the third absorption, rapture has ceased. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. For someone who has attained the fourth absorption, breathing has ceased. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti. For someone who has attained the dimension of infinite space, the perception of form has ceased. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.

And I have also explained the progressive stilling of conditions. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. For someone who has attained the first absorption, speech has stilled. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe… For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.

There are these six levels of tranquility. Chayimā, bhikkhu, passaddhiyo. For someone who has attained the first absorption, speech has been tranquilized. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. For someone who has attained the third absorption, rapture has been tranquilized. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. For someone who has attained the fourth absorption, breathing has been tranquilized. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.” Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.

Paṭhamaṁ.