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which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and happiness. This, Ananda, is another happiness more excellent and more sublime than that 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, with the stilling of initial application and sustained application, with the internal pacification and unification of mind, enters and dwells in the second jhana, which is without initial application and sustained application, born of concentration, and filled with rapture and happiness. This, Ananda, is another happiness more excellent and more sublime than that 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 and more refined? Here, Ananda, a monk, with the fading of rapture, dwells in equanimity, mindful and clearly comprehending. He experiences pleasure with his body, that which the noble ones declare: ‘He dwells in pleasure, equanimous and mindful.’ He enters and dwells in the third jhana. This, Ananda, is another pleasure, more excellent and more refined than that pleasure. Those, Ananda, who would say: ‘This is the supreme peaceful pleasure and joy one experiences’ – that I do not approve of. For what reason? There is, Ananda, another pleasure, more excellent and more refined than that pleasure. And what, Ananda, is another pleasure, more excellent and more refined than that pleasure? Here, Ananda, a monk, by the abandoning of pleasure and the abandoning of pain, and by the prior passing away of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant, purified by equanimity and mindfulness. This, Ananda, is another pleasure, more excellent and more refined than that pleasure. Those, Ananda, who would say: ‘This is the supreme peaceful pleasure and joy one experiences’ – that I do not approve of. For what reason? There is, Ananda, another pleasure, more excellent and more refined than that pleasure. And what, Ananda, is another pleasure, more excellent and more refined than that pleasure? Here, Ananda, a monk, by transcending all perceptions of form, by the passing away of perceptions of sensory impact, by not attending to perceptions of diversity, (perceiving) ‘space is infinite,’ enters and dwells in the sphere of infinite space. This, Ananda, is another pleasure, more excellent and more refined than that pleasure. Those, Ananda, who would say: ‘This is the supreme peaceful pleasure and joy one experiences’ – that I do not approve of. For what reason? There is, Ananda, another pleasure, more excellent and more refined than that pleasure. And what, Ananda, is another pleasure, a more excellent and sublime happiness? Here, Ananda, a monk, having entirely transcended the dimension of infinite space, thinking ‘consciousness is infinite’, enters and dwells in the dimension of infinite consciousness. This, Ananda, is another happiness, more excellent and sublime than that happiness. Those, Ananda, who would say – ‘This is the ultimate existing happiness and joy they experience’ – that I do not approve for them. For what reason? There is, Ananda, another happiness, more excellent and sublime than that happiness. And what, Ananda, is another happiness, more excellent and sublime than that happiness? Here, Ananda, a monk, having entirely transcended the dimension of infinite consciousness, thinking ‘there is nothing’, enters and dwells in the dimension of nothingness. This, Ananda, is another happiness, more excellent and sublime than that happiness. Those, Ananda, who would say – ‘This is the ultimate existing happiness and joy they experience’ – that I do not approve for them. For what reason? There is, Ananda, another happiness, more excellent and sublime than that happiness. And what, Ananda, is another happiness, more excellent and sublime than that happiness? Here, Ananda, a monk, having entirely transcended the dimension of nothingness, enters and dwells in the dimension of neither perception nor non-perception. This, Ananda, is another happiness, more excellent and sublime than that happiness. Those, Ananda, who would say – ‘This is the ultimate existing happiness and joy they experience’ – that I do not approve for them. For what reason? There is, Ananda, another happiness, more excellent and sublime than that happiness. And what, Ananda, is another happiness, more excellent and sublime than that happiness? Here, Ananda, a monk, having entirely transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. This, Ananda, is another happiness, And more excellent, and more sublime. "Ananda, this is indeed a possibility that other sect ascetics might say thus: 'The ascetic Gotama speaks of the cessation of perception and feeling, and he declares it to be happiness. What is this? How is this?' Ananda, when other sect ascetics speak thus, they should be told: 'Friends, the Blessed One does not declare happiness with reference to pleasant feeling alone. Wherever, friends, happiness is found, whatever happiness there is, that the Tathagata declares to be happiness.'" The Ninth. 10. Discourse to Monks "Monks, I have taught feelings by way of two. I have taught feelings by way of three. I have taught feelings by way of five. I have taught feelings by way of six. I have taught feelings by way of eighteen. I have taught feelings by way of thirty-six. I have taught feelings by way of one hundred and eight. Monks, the Dhamma has been taught by me in these ways. Monks, when the Dhamma has been taught by me in these ways, those who do not approve, do not accept, do not rejoice in each other's well-spoken and well-uttered words, for them this is to be expected: they will dwell having arisen in quarrels, having arisen in disputes, having fallen into contention, piercing each other with verbal darts. Monks, the Dhamma has been taught by me in these ways. Monks, when the Dhamma has been taught by me in these ways, those who approve, accept, rejoice in each other's well-spoken and well-uttered words, for them this is to be expected: they will dwell in harmony, delighting, not disputing, like milk and water, looking at each other with loving eyes. "Monks, these five strands of sensual pleasure... Monks, this is indeed a possibility that exists, that other sect ascetics might say thus: ‘The ascetic Gotama speaks of the cessation of perception and feeling, and he declares that to be happiness. What is this? How is this?’ Bhikkhus, other sect wanderers who speak thus should be told this: ‘Friends, the Blessed One does not declare happiness referring only to pleasant feeling. Wherever, friends, happiness is found, whatever it may be, that the Tathāgata declares as happiness.’’ The tenth. The Chapter on Seclusion, the second. Its Summary – Seclusion two, and space, house two, and Ānandas; Many two are spoken of, and five-limbed, and bhikkhunī. 3. The Chapter on the Hundred and Eight Modes 1. The Discourse to Sīvaka 269. At one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. Then Moḷiyasīvaka the wanderer approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Moḷiyasīvaka the wanderer said this to the Blessed One – ‘‘Good Gotama, there are some ascetics and brahmins who speak thus, who hold such a view: ‘Whatever this person experiences, whether pleasant or painful or neither-pleasant-nor-painful, all that is due to a past deed.’ What does good Gotama say about this?’’ ‘‘Sīvaka, some feelings arise due to bile. This, Sīvaka, should be known by oneself, that some feelings arise due to bile; and this, Sīvaka, is accepted as true by the world, that some feelings arise due to bile. Therein, Sīvaka, those ascetics and brahmins who speak thus, who hold such a view: ‘Whatever this person experiences, whether pleasant or painful or neither-pleasant-nor-painful, all that is due to a past deed.’ And what is known by oneself, that... and they go beyond what is known by oneself, and they go beyond what is considered true in the world. Therefore, I say that those recluses and brahmins are wrong. "Some feelings arise, Sīvaka, from phlegm, from wind, from a combination of humors, from changes in season, from improper care, from external causes, and from the ripening of kamma. This, Sīvaka, is known by oneself. That some feelings arise from the ripening of kamma; this, Sīvaka, is also considered true in the world. That some feelings arise from the ripening of kamma; there, Sīvaka, those recluses and brahmins who hold such views, who say such things: 'Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past kamma.' They go beyond what is known by oneself, and they go beyond what is considered true in the world. Therefore, I say that those recluses and brahmins are wrong." When this was said, Moliya Sīvaka the wanderer said to the Blessed One: "Excellent, good Gotama, excellent, good Gotama! ... Let the good Gotama remember me as a lay follower, who has taken refuge for life, from today onwards." Bile, phlegm, and wind, a combination, and seasons; improper care, external causes, and the ripening of kamma is the eighth. (First section) 2.