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2. Connected Discourses on Feelings 1. Chapter with Verses 1. Discourse on Concentration 249. "Monks, these are three feelings. Which three? Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling – these, monks, are the three feelings." Concentrated, clearly comprehending, Mindful, a disciple of the Buddha; He understands feelings, And the origin of feelings. Where they cease, And the path leading to their destruction; With the destruction of feelings, the monk, Is free from craving, fully unburdened. First; 2. Discourse on Pleasure 250. "Monks, these are three feelings. Which three? Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling – these, monks, are the three feelings." Whether pleasant or painful, Or neither-pleasant-nor-painful; Whatever is felt, Internally or externally. Knowing this as suffering, Deceptive, perishable; Touching it again and again, seeing its passing, Thus one becomes dispassionate there. Second; 3. Discourse on Abandonment 251. "Monks, these are three feelings. Which three? Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling. Monks, the underlying tendency to lust should be abandoned for pleasant feeling; the underlying tendency to aversion should be abandoned for painful feeling; the underlying tendency to ignorance should be abandoned for neither-pleasant-nor-painful feeling. Monks, when a monk has abandoned the underlying tendency to lust for pleasant feeling, abandoned the underlying tendency to aversion for painful feeling, and abandoned the underlying tendency to ignorance for neither-pleasant-nor-painful feeling, then, monks, he is called 'a monk free from underlying tendencies, one of right vision, who has cut off craving, unbound the fetters, and by rightly comprehending conceit, has made an end of suffering.'" For one experiencing pleasure, Not understanding the feeling; There is the underlying tendency to lust, Not seeing the escape. For one experiencing pain, Not understanding the feeling; There is the underlying tendency to aversion, Not seeing the escape. Neither-painful-nor-pleasant even if it is taught by one with vast wisdom; He delights in it, but is not released from suffering. “But when a bhikkhu is ardent, and does not abandon clear comprehension; Then that wise one fully comprehends all feelings. “Having fully comprehended feelings, he is taintless in this very life; Upon the body’s breaking, the one who stands in Dhamma, the expert in feeling, does not go to reckoning.” The third. 4. The Abyss Sutta “The uninstructed ordinary person, monks, speaks this saying: ‘There is an abyss in the great ocean.’ But, monks, the uninstructed ordinary person speaks this saying, ‘There is an abyss in the great ocean,’ when it is non-existent, not present. This, monks, is a designation for painful bodily feelings, that is, ‘abyss.’ The uninstructed ordinary person, monks, being touched by a painful bodily feeling, grieves, laments, weeps, beats his breast, and falls into confusion. This, monks, is called: ‘The uninstructed ordinary person did not rise up from the abyss, and did not find a footing.’ But, monks, the instructed noble disciple, being touched by a painful bodily feeling, neither grieves, nor laments, nor weeps, nor beats his breast, nor falls into confusion. This, monks, is called: ‘The instructed noble disciple rose up from the abyss, and found a footing.’” “He who does not endure these painful feelings that have arisen; Bodily, life-threatening, by which one is shaken. “He cries out, he laments, weak and without strength; He did not rise up from the abyss, nor did he find a footing. “But he who endures these painful feelings that have arisen; Bodily, life-threatening, by which he is not shaken; He indeed rose up from the abyss, and found a footing.” The fourth. 5. The To Be Seen Sutta “Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Pleasant feeling, monks, is to be seen as suffering; painful feeling should be seen as a dart, feeling that is neither painful nor pleasant should be seen as impermanent. When, bhikkhus, for a bhikkhu, pleasant feeling is seen as painful, painful feeling is seen as a dart, and feeling that is neither painful nor pleasant is seen as impermanent— this, bhikkhus, is called 'a bhikkhu of right view, who has cut off craving, unbound the fetter, and by rightly understanding conceit, has made an end of suffering.'" "He who saw pleasure as pain, and pain he saw as a dart; Feeling that is neither painful nor pleasant, he saw it as impermanent. Indeed, that bhikkhu of right view, fully comprehends feelings; Having fully comprehended feelings, in this very life, he is taintless; At the breaking up of the body, being established in the Dhamma, the knower of feelings does not go to reckoning." The fifth. 6. The Dart Sutta "The uninstructed ordinary person, bhikkhus, feels pleasant feeling, feels painful feeling, feels feeling that is neither painful nor pleasant. The instructed noble disciple, bhikkhus, feels pleasant feeling, feels painful feeling, feels feeling that is neither painful nor pleasant. What then, bhikkhus, is the distinction, what is the difference, what is the disparity between the instructed noble disciple and the uninstructed ordinary person?" "Our teachings, venerable sir, are rooted in the Blessed One..." The uninstructed ordinary person, bhikkhus, being touched by painful feeling, grieves, laments, cries, beats his breast, and falls into confusion. He feels two feelings: a bodily one and a mental one. Just as, bhikkhus, a man might be pierced by a dart. Then they might pierce him with a second dart. Thus, bhikkhus, that man feels feeling from two darts. Even so, bhikkhus, Monks, the uninstructed ordinary person, when touched by a painful feeling, grieves, laments, weeps, beats his breast, falls into confusion. He feels two feelings – a bodily one, and a mental one. When touched by that painful feeling, he becomes resentful. As he is resentful of that painful feeling, the underlying tendency to aversion towards painful feeling underlies him. When touched by a painful feeling, he delights in sensual pleasure. Why is that? Because, monks, the uninstructed ordinary person does not understand any escape from painful feeling other than sensual pleasure. As he delights in sensual pleasure, the underlying tendency to lust towards pleasant feeling underlies him. He does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape from those feelings. As he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape from those feelings, the underlying tendency to ignorance towards neutral feeling underlies him. If he feels a pleasant feeling, he feels it bound. If he feels a painful feeling, he feels it bound. If he feels a neutral feeling, he feels it bound. This, monks, is called 'the uninstructed ordinary person, bound by birth, by old age, by death, by sorrow, by lamentation, by pain, by displeasure, by despair; bound by suffering,' I say. But, monks, the instructed noble disciple, when touched by a painful feeling, does not grieve, does not lament, does not weep, does not beat his breast, does not fall into confusion. He feels one feeling – a bodily one, not a mental one. Just as, monks, a man might be pierced by a dart. They would not pierce him with a second dart. Thus, monks, that man feels a feeling with one dart. In the same way, monks, the instructed noble disciple, when touched by a painful feeling, He does not grieve, he does not weary, he does not lament, he does not beat his breast and cry, he does not fall into confusion. He feels one feeling – bodily, not mental. When touched by that painful feeling, he is not resistant. For him, who is not resistant to painful feeling, the underlying tendency to resistance regarding painful feeling does not lie latent. When touched by painful feeling, he does not delight in sensual pleasure. Why is that? Because, bhikkhus, the instructed noble disciple understands the escape from painful feeling other than through sensual pleasure. For him, who does not delight in sensual pleasure, the underlying tendency to lust regarding pleasant feeling does not lie latent. He understands as it actually is the origination, the passing away, the gratification, the danger, and the escape from those feelings. For him, who understands as it actually is the origination, the passing away, the gratification, the danger, and the escape from those feelings, the underlying tendency to ignorance regarding neither-painful-nor-pleasant feeling does not lie latent. If he feels a pleasant feeling, he feels it disjoined. If he feels a painful feeling, he feels it disjoined. If he feels a neither-painful-nor-pleasant feeling, he feels it disjoined. This, bhikkhus, is called 'the instructed noble disciple disjoined from birth, from old age, from death, from sorrow, lamentation, pain, displeasure, and despair; disjoined from suffering,' I say. This, bhikkhus, is the distinction, this is the difference, this is what differentiates the instructed noble disciple from the uninstructed ordinary person. The wise one does not feel feeling, whether pleasant or painful, even though much learned. This is a great distinction for the sagacious one, the skillful one, from the ordinary person. For one who has comprehended phenomena, who is much learned, who sees this world and the next; Desirable things do not perturb his mind, and undesirable things do not cause him resistance. From attachment or from aversion, he is freed... Fathers are gone, they do not exist; And knowing the path, stainless, sorrowless, He rightly understands, the one who has gone to the far shore of existence. The Sixth. 7. The First Discourse on Sickness 255.