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the Dhamma was taught by me in various ways. When the Dhamma is taught by me in various ways, Ānanda, y and who will approve, will agree, will rejoice in each other's well-spoken, well-uttered words, for them this is to be expected: united, rejoicing, not disputing, become like milk and water, seeing each other with loving eyes, they will dwell." 90. "These, Ananda, are five strands of sensual pleasure. Which five? Forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual desire, arousing passion; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body, desirable, lovely, agreeable, pleasing, associated with sensual desire, arousing passion. These, Ananda, are the five strands of sensual pleasure. Whatever happiness and joy arises, Ananda, dependent on these five strands of sensual pleasure, this is called sensual happiness. "If, Ananda, anyone should say: 'This is the supreme happiness and joy that beings experience,' I do not approve of that. Why is that? There is, Ananda, another happiness, more excellent and more sublime than that happiness. And what, Ananda, is that other happiness, more excellent and more sublime than that happiness? Here, Ananda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and happiness. This, Ananda, is another happiness, more excellent and more sublime than that happiness. "If, Ananda, anyone should say: 'This is the supreme happiness and joy that beings experience,' I do not approve of that. Why is that? There is, Ananda, another happiness, more excellent and more sublime than that happiness. And what, Ananda, is that other happiness, more excellent and more sublime than that happiness? Here, Ananda, a monk, with the fading away of initial application and sustained application... enters and dwells in the second jhana. This, Ananda, is another happiness, more excellent and more sublime than that happiness. "If, Ananda, anyone should say... And what, Ananda, is that Is there, from this happiness, another happiness more excellent and more sublime? Here, Ananda, a monk, with the fading of rapture, ...he enters and dwells in the third jhana. This, Ananda, from that happiness, is another happiness more excellent and more sublime. If, Ananda, one were to say thus... And what, Ananda, from this happiness, is another happiness more excellent and more sublime? Here, Ananda, a monk, with the abandoning of pleasure, ...he enters and dwells in the fourth jhana. This, Ananda, from that happiness, is another happiness more excellent and more sublime. If, Ananda, one were to say thus... And what, Ananda, from this happiness, is another happiness more excellent and more sublime? Here, Ananda, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking 'space is infinite,' he enters and dwells in the sphere of infinite space. This, Ananda, from that happiness, is another happiness more excellent and more sublime. If, Ananda, one were to say thus... And what, Ananda, from this happiness, is another happiness more excellent and more sublime? Here, Ananda, a monk, by completely transcending the sphere of infinite space, thinking 'consciousness is infinite,' he enters and dwells in the sphere of infinite consciousness. This, Ananda, from that happiness, is another happiness more excellent and more sublime. If, Ananda, one were to say thus... And what, Ananda, from this happiness, is another happiness more excellent and more sublime? Here, Ananda, a monk, by completely transcending the sphere of infinite consciousness, thinking 'there is nothing,' he enters and dwells in the sphere of nothingness. This, Ananda, from that happiness, is another happiness more excellent and more sublime. If, Ananda, one were to say thus... And what, Ananda, from this happiness, is another happiness more excellent and more sublime? Here, Ananda, a monk, by completely transcending the sphere of nothingness... having transcended the dimension of neither-perception-nor-non-perception, he dwells having entered it. This, Ananda, is another happiness, more excellent and more sublime than that happiness. “If, Ananda, someone were to say: ‘Beings experience happiness and joy to this extent only,’ I would not agree with him. Why is that? There is, Ananda, another happiness, more excellent and more sublime than that happiness. And what, Ananda, is another happiness, more excellent and more sublime than that happiness? Here, Ananda, a monk, having entirely transcended the dimension of neither-perception-nor-non-perception, he dwells having entered the cessation of perception and feeling. This, Ananda, is another happiness, more excellent and more sublime than that happiness. 91. “And it is possible, Ananda, that other sect ascetics might say: ‘The recluse Gotama speaks of the cessation of perception and feeling; and he describes it as happiness. What is this? How is this?’ When other sect ascetics speak thus, Ananda, they should be told: ‘Friends, the Blessed One does not describe happiness with reference to feeling alone; but rather, friends, wherever happiness is found, wherever it is, that the Tathagata describes as happiness.’” The Blessed One said this. Venerable Ananda was delighted and rejoiced in the Blessed One’s words. The Bahuvedaniya Sutta, the ninth, is finished. 10. The Apaṇṇaka Sutta 92. Thus have I heard: At one time the Blessed One, while wandering in the Kosala country with a large community of monks, arrived at a brahmin village of the Kosalans named Sālā. The brahmin householders of Sālā heard: “Indeed, friends, the recluse Gotama, a son of the Sakyas, gone forth from the Sakya clan, while wandering in the Kosala country with a large community of monks, has arrived at Sālā. And this good report has spread concerning that Master Gotama: ‘Indeed, that Blessed One is an Arahant, a Fully Self-Awakened One, endowed with knowledge endowed with conduct, the Fortunate One, knower of worlds, unsurpassed, tamer of men to be tamed, teacher of gods and humans, the Buddha, the Blessed One. He, having himself realized and directly known this world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its gods and humans, proclaims it. He teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, he proclaims the utterly complete and purified holy life. Indeed, it is good to see such Arahants.” Then the brahmin householders of Sāleyyaka approached the Blessed One; having approached, some bowed to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; having exchanged courteous and memorable talk, they sat down to one side. Some, having raised their joined hands towards the Blessed One, sat down to one side. Some, having announced their name and clan to the Blessed One, sat down to one side. Some, remaining silent, sat down to one side. 93. When the brahmin householders of Sāleyyaka were sitting to one side, the Blessed One said to them: “Householders, do you have any pleasing teacher in whom you have gained well-reasoned faith?” “No, venerable sir, we have no pleasing teacher in whom we have gained well-reasoned faith.” “Householders, not having found a pleasing teacher, you should undertake and practice this certain Dhamma. For, householders, the certain Dhamma, when complete and undertaken, will be for your long-term welfare and happiness. And what, householders, is the certain Dhamma?” 94. “Householders, there are some ascetics and brahmins who hold such views, who speak thus: ‘There is no gift, there is no sacrifice, there is no offering; there is no fruit or result of good and bad deeds, there is no this world, there is no other world; there is no mother, there is no father; there are no spontaneously arisen beings, there are no recluses and brahmins in the world who are rightly gone, rightly practiced, who this world and the other world, having themselves directly known and realized, declare. Indeed, householders, of those very recluses and brahmins, some recluses and brahmins hold directly opposing views. They said thus: ‘There is what is given, there is what is offered, there is what is sacrificed; there is fruit and result of good and bad deeds; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are recluses and brahmins in the world who are rightly gone, rightly practiced, who this world and the other world, having themselves directly known and realized, declare.’ What do you think, householders? ‘Are not these recluses and brahmins directly opposed in their views to one another?’ ‘‘Yes, venerable sir.’’ 95. ‘‘In this case, householders, those recluses and brahmins who hold such views, such doctrines – ‘There is no giving, there is no offering, there is no sacrifice; there is no fruit and result of good and bad deeds; there is no this world, there is no other world; there is no mother, there is no father; there are no spontaneously arisen beings; there are no recluses and brahmins in the world who are rightly gone, rightly practiced, who this world and the other world, having themselves directly known and realized, declare’ – for them, this is to be expected: That which is good conduct of body, good conduct of speech, good conduct of mind – these three wholesome qualities, having abandoned, that which is bad conduct of body, bad conduct of speech, bad conduct of mind – these three unwholesome qualities, having undertaken, they will live. What is the reason for that?