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The Discourse on the One Hundred and Eight "Monks, I will teach you the Dhamma discourse on the one hundred and eight aspects. Listen to it. And what, monks, is the Dhamma discourse on the one hundred and eight aspects? Two feelings, monks, have been spoken of by me in a way; three feelings have been spoken of by me in a way; five feelings have been spoken of by me in a way; six feelings have been spoken of by me in a way; eighteen feelings have been spoken of by me in a way; thirty-six feelings have been spoken of by me in a way; one hundred and eight feelings have been spoken of by me Feeling is taught by way of classification. "And what, monks, are the two feelings? Bodily and mental – these, monks, are called the two feelings. And what, monks, are the three feelings? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling – these, monks, are called the three feelings. And what, monks, are the five feelings? Faculty of pleasure, faculty of pain, faculty of joy, faculty of sorrow, faculty of equanimity – these, monks, are called the five feelings. And what, monks, are the six feelings? Feeling born of eye-contact… (and so on)… feeling born of mind-contact – these, monks, are called the six feelings. And what, monks, are the eighteen feelings? Six ways of attending to joy, six ways of attending to sorrow, six ways of attending to equanimity – these, monks, are called the eighteen feelings. And what, monks, are the thirty-six feelings? Six joys based on the household, six joys based on renunciation, six sorrows based on the household, six sorrows based on renunciation, six equanimities based on the household, six equanimities based on renunciation – these, monks, are called the thirty-six feelings. And what, monks, are the one hundred and eight feelings? Thirty-six past feelings, thirty-six future feelings, thirty-six present feelings – these, monks, are called the one hundred and eight feelings. This, monks, is the teaching by way of one hundred and eight, a discourse on the Dhamma." Second. 3. Discourse with a Certain Monk Then a certain monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, that monk said to the Blessed One: "What, indeed, Venerable Sir, is feeling? What is the origin of feeling? What is the path leading to 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 in feeling?" "What is the escape?" "These three, bhikkhus, are feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called feelings, bhikkhus. From the arising of contact is the arising of feeling. Craving is the path leading to the arising of feeling. From the cessation of contact is the cessation of feeling. This Noble Eightfold Path is the path leading to the cessation of feeling, namely: right view…and so on…right concentration. That pleasant mental joy which arises dependent on feeling, this is the gratification of feeling; that feeling which is impermanent, suffering, subject to change, this is the danger of feeling; that discipline of desire and lust for feeling, that abandonment of desire and lust, this is the escape from feeling." The Third. 4. The Discourse on Before 272. "Before my enlightenment, bhikkhus, when I was still an unenlightened Bodhisatta, this occurred to me: 'What, indeed, is feeling; what is the origin of feeling; what is the path leading to the origin of feeling; what is the cessation of feeling; what is the path leading to the cessation of feeling? What is the gratification of feeling; what is the danger of feeling; what is the escape from feeling?' Then, bhikkhus, this occurred to me: 'These three are feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called feelings. From the arising of contact is the arising of feeling. Craving is the path leading to the arising of feeling…and so on…that discipline of desire and lust for feeling, that abandonment of desire and lust. This is the escape from feeling.'" The Fourth. 5. The Discourse on Knowledge 273. "'These are feelings' – concerning things unheard before, bhikkhus, vision arose in me, knowledge arose, wisdom arose, true knowledge arose, light arose. 'This is the origin of feeling' – concerning things unheard before, bhikkhus, vision arose in me…and so on…light arose. 'This is the path leading to the origin of feeling' – concerning things unheard before, bhikkhus, vision arose in me…and so on… 'This is the cessation of feeling' – concerning things unheard before, bhikkhus, vision arose in me…" "This is the path leading to the cessation of feeling," to me, monks, regarding teachings unheard before, vision arose... "This is the gratification of feeling," to me, monks, regarding teachings unheard before... "This is the danger of feeling," to me, monks, regarding teachings unheard before... "This indeed is the escape," to me, monks, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. The Fifth. 6. The Discourse on Many Monks 274. Then many monks approached the Blessed One; having approached... seated to one side, those monks said to the Blessed One: "What, indeed, venerable sir, is feeling? What is the origin of feeling? What is the path leading to the origin of feeling? What is the cessation of feeling? What is the path leading to the cessation of feeling? What is the gratification of feeling? What is the danger? What is the escape?" "These three, monks, are feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called feelings, monks. From the origin of contact is the origin of feeling. Craving is the path leading to the origin of feeling. From the cessation of contact... The subduing of desire-passion for feeling, the abandoning of desire-passion. This is the escape from feeling." The Sixth. 7. The First Discourse on Ascetics and Brahmins 275. "These three, monks, are feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Whatever ascetics or brahmins, monks, regarding these three feelings, their origin, their passing away, their gratification, their danger, and their escape, do not understand as they really are: To me, monks, those ascetics or brahmins are not considered ascetics among ascetics, nor brahmins among brahmins, nor do those venerable ones, for the sake of asceticism or for the sake of brahminhood, having realized it for themselves with direct knowledge in this very life, abide therein. And those who... Indeed, some, monks, recluses or brahmins, of these three feelings, the origin and the passing away, the gratification and the danger, and the escape, truly understand. Those, monks, recluses or brahmins, are considered recluses among recluses, and brahmins among brahmins. And those venerable ones, the goal of recluseship and the goal of brahminhood, having realized it for themselves with direct knowledge in this very life, they abide. The Seventh. 8. The Second Discourse on Recluses and Brahmins 276. "These, monks, are three feelings. Which three? Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling. Whatever recluses or brahmins, monks, do not truly understand the origin, passing away, gratification, danger, and escape of these three feelings... understand... having realized it for themselves with direct knowledge, they abide." The Eighth. 9. The Third Discourse on Recluses and Brahmins 277. "Whatever recluses or brahmins, monks, do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the path leading to the cessation of feeling... understand... having realized it for themselves with direct knowledge, they abide." The Ninth. 10. The Discourse on the Pure 278. "These, monks, are three feelings. Which three? Pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling— these, monks, are the three feelings." The Tenth. 11. The Discourse on the Unworldly 279. "There is, monks, worldly joy, there is unworldly joy, there is joy more unworldly than the unworldly; there is worldly pleasure, there is unworldly pleasure, there is pleasure more unworldly than the unworldly; there is worldly equanimity, there is unworldly equanimity, there is equanimity more unworldly than the unworldly; there is worldly liberation, there is unworldly liberation, there is liberation more unworldly than the unworldly. And which, Monks, what is sensual joy? These five, monks, are sense-objects. Which five? Forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual desire, and arousing passion… …and tangibles cognizable by the body, desirable, agreeable, pleasing, lovely, connected with sensual desire, and arousing passion. These, monks, are the five sense-objects. Whatever joy, monks, arises dependent on these five sense-objects, this is called, monks, sensual joy. And what, monks, is non-sensual joy? Here, monks, 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, with joy and pleasure. With the subsiding of initial and sustained application, with the internal pacification and unification of mind, he enters and dwells in the second jhana, which is without initial application and sustained application, born of concentration, with joy and pleasure. This is called, monks, non-sensual joy. And what, monks, is joy more non-sensual than non-sensual joy? Whatever joy, monks, arises for a monk whose taints are destroyed, as he reviews his mind liberated from lust, as he reviews his mind liberated from hatred,