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dependently arisen, subject to destruction, subject to fading away, subject to dispassion, subject to cessation. These three feelings, monks, are born of contact, rooted in contact, originated from contact, conditioned by contact. Which three? Pleasant feeling, unpleasant feeling, neutral feeling. Monks, that which is felt pleasantly... contact arises pleasant feeling. With the cessation of that contact which is pleasant-feeling, that co-arising feeling, that pleasant-feeling which arose dependent on contact, that ceases, that subsides. Dependent on contact which is painful-feeling, monks, arises painful feeling. With the cessation of that contact which is painful-feeling, that co-arising feeling, that painful-feeling which arose dependent on contact, that ceases, that subsides. Dependent on contact which is neither-painful-nor-pleasant-feeling, monks, arises neither-painful-nor-pleasant feeling. With the cessation of that contact which is neither-painful-nor-pleasant-feeling, that co-arising feeling, that neither-painful-nor-pleasant-feeling which arose dependent on contact, that ceases, that subsides. Just as, monks, from the rubbing and coming together of two pieces of wood, heat is generated, fire is produced. With the separation and scattering of those very pieces of wood, that co-arising heat, that ceases, that subsides. Even so, monks, these three feelings are born of contact, rooted in contact, originated from contact, conditioned by contact. Dependent on the respective contact, the respective feelings arise. With the cessation of the respective contact, the respective feelings cease.” The tenth. The Chapter with Verses, the first. Its summary: Concentration, happiness, by abandoning, the abyss, and by what is to be seen; With the dart, and by sickness, impermanent, rooted in contact. 2. The Chapter on Seclusion 1. Discourse on Seclusion 259. Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that monk said to the Blessed One: “Here, venerable sir, while I was in seclusion, retreating, this thought arose in my mind: ‘There are three feelings— Not spoken by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling – these three feelings were spoken by the Blessed One. And this was spoken by the Blessed One: ‘Whatever is felt, that is suffering.’ What did the Blessed One have in mind when he spoke this: ‘Whatever is felt, that is suffering’? Good, good, monk! These three feelings, monk, were spoken by me. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling – these three feelings were spoken by me. And this, monk, was spoken by me: ‘Whatever is felt, that is suffering.’ And that, monk, was spoken by me with reference to the impermanence of formations: ‘Whatever is felt, that is suffering.’ And that, monk, was spoken by me with reference to the destructibility of formations: ‘Whatever is felt, that is suffering.’ ... with reference to their vanishing: ‘Whatever is felt, that is suffering.’ ... with reference to their fading away: ‘Whatever is felt, that is suffering.’ ... with reference to their cessation: ‘Whatever is felt, that is suffering.’ ... with reference to their changeability: ‘Whatever is felt, that is suffering.’ Furthermore, monk, I have declared the cessation of successive formations. For one who has attained the first jhana, speech ceases. For one who has attained the second jhana, thought and examination cease. For one who has attained the third jhana, rapture ceases. For one who has attained the fourth jhana, in-breaths and out-breaths cease. For one who has attained the dimension of infinite space, perception of form ceases. For one who has attained the dimension of infinite consciousness, perception of the dimension of infinite space ceases. For one who has attained the dimension of nothingness, perception of the dimension of infinite consciousness ceases. For one who has attained the dimension of neither perception nor non-perception, perception of the dimension of nothingness ceases. For one who has attained the cessation of perception and feeling, perception and feeling cease. For a monk whose taints are destroyed, lust ceases, hatred ceases, delusion ceases. Furthermore, monk, I have declared the calming of successive formations. For one who has attained the first jhana His speech is stilled. For one who has attained the second jhana, thought and examination are stilled... ...For one who has attained the cessation of perception and feeling, perception and feeling are stilled. For a monk whose defilements are destroyed, lust is stilled, hatred is stilled, delusion is stilled. These six, monk, are tranquillizations. For one who has attained the first jhana, speech is tranquillized. For one who has attained the second jhana, thought and examination are tranquillized. For one who has attained the third jhana, rapture is tranquillized. For one who has attained the fourth jhana, in-breaths and out-breaths are tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquillized. For a monk whose defilements are destroyed, lust is tranquillized, hatred is tranquillized, delusion is tranquillized. The First. 2. The First Discourse on Space Just as, monks, in space various winds blow. East winds blow, west winds blow, north winds blow, south winds blow, dusty winds blow, dustless winds blow, cold winds blow, hot winds blow, gentle winds blow, strong winds blow. Even so, monks, in this body various feelings arise, pleasant feelings arise, painful feelings arise, neither-painful-nor-pleasant feelings arise. Just as winds in space, blow, various and diverse; from the east and west, from the north and then the south. Dusty and dustless, cold and hot at once; strong and gentle, diverse winds blow. Just so in this body, feelings arise; pleasant and painful arising, and that which is neither painful nor pleasant. And when a monk, ardent, does not abandon clear comprehension; Then he, the wise one, fully comprehends all feelings. He, having fully comprehended feelings... in this very life, without defilements; When the body breaks, the one established in Dhamma, the knower of the Vedas, does not come into reckoning.” The second. 3. The Second Discourse on Space 261. “Just as, monks, various winds blow in space. Winds blow from the east…and so on…even very strong winds blow. Even so, monks, in this body various feelings arise: pleasant feelings arise, painful feelings arise, neither-pleasant-nor-painful feelings arise.” The third. 4. The Discourse on the Guest House 262. “Just as, monks, a guest house. There, people come and take up residence from the eastern direction, people come and take up residence from the western direction, people come and take up residence from the northern direction, people come and take up residence from the southern direction. Khattiyas come and take up residence, brahmins come and take up residence, vessas come and take up residence, suddas come and take up residence. Even so, monks, in this body various feelings arise. Pleasant feelings arise, painful feelings arise, neither-pleasant-nor-painful feelings arise. Pleasant feelings with a worldly basis arise, painful feelings with a worldly basis arise, neither-pleasant-nor-painful feelings with a worldly basis arise. Pleasant feelings without a worldly basis arise, painful feelings without a worldly basis arise, neither-pleasant-nor-painful feelings without a worldly basis arise.” The fourth. 5. The First Discourse to Ananda 263. Then the venerable Ananda approached the Blessed One; having approached, he sat down to one side. Sitting to one side, the venerable Ananda said to the Blessed One: “What, venerable sir, are feelings? What is the origin of feelings? What is the cessation of feelings? What is the path leading to the cessation of feelings? What is the gratification in feelings? What is the danger in feelings? What is the escape from feelings?” “These, Ananda, are three feelings: pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling—these are called Feelings proceed, Ananda. With the arising of contact, there is the arising of feeling; with the cessation of contact, there is the cessation of feeling. This is the Noble Eightfold Path leading to the cessation of feeling, namely – right view… …right concentration. Whatever pleasure and joy arises dependent on feeling, this is the gratification in feeling. That feeling which is impermanent, suffering, subject to change, this is the danger in feeling. The subduing of desire and lust for feeling, the abandoning of desire and lust for feeling, this is the escape from feeling. And then, Ananda, by me the cessation of successive fabrications has been declared. For one who has attained the first jhana, speech is ceased… …for one who has attained the cessation of perception and feeling, perception and feeling are ceased. For a bhikkhu whose taints are destroyed, lust is ceased, hatred is ceased, delusion is ceased. And then, Ananda, by me the calming of successive fabrications has been declared. For one who has attained the first jhana, speech is calmed… …for one who has attained the cessation of perception and feeling, perception and feeling are calmed. For a bhikkhu whose taints are destroyed, lust is calmed, hatred is calmed, delusion is calmed. And then, Ananda, by me the tranquilizing of successive fabrications has been declared. For one who has attained the first jhana, speech is tranquilized… …for one who has attained the dimension of infinite space, perception of form is tranquilized. For one who has attained the dimension of infinite consciousness, perception of the dimension of infinite space is tranquilized. For one who has attained the dimension of nothingness,