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perception of the dimension of infinite consciousness is tranquilized. For one who has attained the dimension of neither perception nor non-perception, perception of the dimension of nothingness is tranquilized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquilized. For a bhikkhu whose taints are destroyed, lust is tranquilized, hatred is tranquilized, delusion is tranquilized. The Fifth. 6. The Second Discourse to Ananda 264. Then the Venerable Ananda, where He did not approach the Blessed One; having approached, having greeted the Blessed One, he sat down to one side. To Ānanda, who was sitting to one side, the Blessed One said this: “What, Ānanda, 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?” “Our teachings, Venerable Sir, have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, Venerable Sir, if the Blessed One himself would clarify the meaning of this statement. Having heard from the Blessed One, the monks will remember it.” “Then, Ānanda, listen, pay careful attention; I will speak.” “Yes, Venerable Sir,” Ānanda replied to the Blessed One. The Blessed One said this: “There are these three feelings, Ānanda: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called, Ānanda, feelings… …from the origin of contact… …the passion of a monk with defilements destroyed is appeased, his hatred is appeased, his delusion is appeased.” Sixth. 7. First Discourse on Many Monks 265. Then many monks approached the Blessed One; having approached, having greeted the Blessed One, they sat down to one side. To those monks, who were sitting to one side, the Blessed One said this: “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?” “There are these three feelings, monks: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called, monks, feelings. From the origin of contact is the origin of feelings; from the cessation of contact is the cessation of feelings. This Noble Eightfold Path itself is the path leading to the cessation of feelings, namely: right view… …right concentration. That pleasure and joy that arises dependent on feeling, this The gratification in feeling. That feeling 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— this is the escape from feeling. “Furthermore, monks, I have declared the cessation of successive formations. For one who has attained the first jhana, speech has ceased… …For a monk whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. Furthermore, monks, I have declared the calming of successive formations. For one who has attained the first jhana, speech is calmed… …For a monk whose taints are destroyed, lust is calmed, hatred is calmed, delusion is calmed. There are these six tranquillities, monks. For one who has attained the first jhana, speech is tranquilized. For one who has attained the second jhana, initial application and sustained application are tranquilized. For one who has attained the third jhana, rapture is tranquilized. For one who has attained the fourth jhana, in-breaths and out-breaths are tranquilized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquilized. For a monk whose taints are destroyed, lust is tranquilized, hatred is tranquilized, delusion is tranquilized.” The Seventh. 8. The Second Discourse on Many Monks 266. Then many monks approached the Blessed One… …Seated to one side, those monks said to the Blessed One: “What, venerable sir, is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger? What is the escape?” “Our teachings, venerable sir, have the Blessed One as their root…” “There are these three feelings, monks: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These, monks, are called feelings… …originating from contact… (To be elaborated as in the previous discourse.) The Eighth. 9. The Fives The Pañcakaṅga Sutta 267. Then Pañcakaṅga the carpenter approached Venerable Udāyī. Having approached and greeted Venerable Udāyī, he sat down to one side. Sitting to one side, Pañcakaṅga the carpenter said to Venerable Udāyī: "How many feelings, Venerable Udāyī, have been declared by the Blessed One?" "Three feelings, carpenter, have been declared by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings, carpenter, have been declared by the Blessed One." When this was said, Pañcakaṅga the carpenter said to Venerable Udāyī: "Not three feelings, Venerable Udāyī, have been declared by the Blessed One. Two feelings have been declared by the Blessed One: pleasant feeling, painful feeling. As for this neither-painful-nor-pleasant feeling, Venerable sir, that has been declared by the Blessed One as peaceful, refined pleasure." A second time, Venerable Udāyī said to Pañcakaṅga the carpenter: "Not two feelings, carpenter, have been declared by the Blessed One. Three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been declared by the Blessed One." A second time, Pañcakaṅga the carpenter said to Venerable Udāyī: "Not three feelings, Venerable Udāyī, have been declared by the Blessed One. Two feelings have been declared by the Blessed One: pleasant feeling, painful feeling. As for this neither-painful-nor-pleasant feeling, Venerable sir, that has been declared by the Blessed One as peaceful, refined pleasure." A third time, Venerable Udāyī said to Pañcakaṅga the carpenter: "Not two feelings, carpenter, have been declared by the Blessed One. Three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three feelings have been declared by the Blessed One." A third time, Pañcakaṅga the carpenter said to Venerable Udāyī: "Not three feelings, Venerable Udāyī, have been declared by the Blessed One. Two feelings have been declared by the Blessed One: pleasant feeling, painful feeling. As for this neither-painful-nor-pleasant feeling, Venerable sir, that has been declared by the Blessed One as peaceful, refined pleasure." No, this was spoken by the Blessed One concerning a peaceful, refined happiness. Venerable Udāyī could not convince the householder Pañcakaṅga, nor could the householder Pañcakaṅga convince Venerable Udāyī. Now Venerable Ānanda heard this conversation between Venerable Udāyī and the householder Pañcakaṅga. Then Venerable Ānanda approached the Blessed One; having approached, he sat down to one side. Sitting to one side, Venerable Ānanda reported to the Blessed One the entire conversation that had taken place between Venerable Udāyī and the householder Pañcakaṅga. "Indeed, Ānanda, the householder Pañcakaṅga did not approve of the bhikkhu Udāyī's way of speaking; and indeed, Ānanda, the bhikkhu Udāyī did not approve of the householder Pañcakaṅga's way of speaking. By me, Ānanda, two feelings have been spoken of by way of explanation. By me, Ānanda, three feelings have been spoken of by way of explanation. By me, Ānanda, five feelings have been spoken of by way of explanation. By me, Ānanda, six feelings have been spoken of by way of explanation. By me, Ānanda, eighteen feelings have been spoken of by way of explanation. By me, Ānanda, thirty-six feelings have been spoken of by way of explanation. By me, Ānanda, one hundred and eight feelings have been spoken of by way of explanation. Thus, Ānanda, has the Dhamma been taught by me by way of explanation. When the Dhamma has been taught by me in such an explanatory way, Ānanda, those who do not approve, do not agree, do not rejoice in what is well-spoken and well-said by one another, for them this is to be expected: they will dwell having arisen in quarrels, having arisen in disputes, having fallen into contention, piercing one another with verbal darts. Thus, Ānanda, has the Dhamma been taught by me by way of explanation. When the Dhamma has been taught by me in such an explanatory way, Ānanda, those who do approve, do agree, do rejoice in what is well-spoken and well-said by one another, for them this is to be expected: they will dwell in harmony, delighting, without dispute, like milk and water mixed, looking at one another with loving eyes." "These five, Ānanda, Ananda, the sense pleasures. What are the five? Forms cognizable by the eye, desirable, agreeable, charming, lovely, connected with sensual desire, enticing… …tangibles cognizable by the body, desirable, agreeable, charming, lovely, connected with sensual desire, enticing. These, Ananda, are the five sense pleasures. Whatever happiness and joy, Ananda, arises dependent on these five sense pleasures— this is called sensual happiness. Those, Ananda, who would say, ‘This is the highest existing happiness and joy they experience’— that I do not approve. For what reason? 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, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana,