English
as he reviews his mind liberated from delusion, this is called, monks, joy more non-sensual than non-sensual joy. And what, monks, is sensual pleasure? 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 pleasure and happiness, monks, arises dependent on these five sense-objects, this is called, monks, sensual pleasure. And what, monks, is non-sensual pleasure? 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 calming, the mind's clarity, its unification, without applied thought, without sustained thought, born of concentration, rapture and pleasure, he enters and remains in the second jhāna. With the fading of rapture, he dwells equanimous, mindful and clearly comprehending, and experiences pleasure with the body, that of which the Noble Ones declare: 'Equanimous, mindful, dwelling in pleasure'— he enters and remains in the third jhāna. This, monks, is called unworldly pleasure. And what, monks, is pleasure more unworldly than the unworldly? That, monks, which for a monk whose taints are destroyed, reflecting on his mind freed from lust, reflecting on his mind freed from hatred, reflecting on his mind freed from delusion, pleasure and joy arise. This, monks, is called pleasure more unworldly than the unworldly. And what, monks, is worldly equanimity? There are, monks, these five cords of sensual pleasure. Which five? Forms cognizable by the eye, agreeable, pleasing, charming, lovely, connected with sensual desire, arousing passion... (...) tangibles cognizable by the body, agreeable, pleasing, charming, lovely, connected with sensual desire, arousing passion. These, monks, are the five cords of sensual pleasure. That equanimity, monks, which arises dependent on these five cords of sensual pleasure, this, monks, is called worldly equanimity. And what, monks, is unworldly equanimity? Here, monks, a monk, with the abandoning of pleasure and the abandoning of pain, and with the prior disappearance of joy and sorrow, enters and remains in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. This, monks, is called unworldly equanimity. And what, monks, is equanimity more unworldly than the unworldly? That, monks, which for a monk whose taints are destroyed, reflecting on his mind freed from lust, reflecting on his mind freed from hatred, reflecting on his mind freed from delusion, equanimity arises. This, monks, is called equanimity more unworldly than the unworldly. And what, monks, is What, monks, is the fleshy liberation? Liberation connected with form is fleshy liberation. And what, monks, is the unfleshy liberation? Liberation connected with the formless is unfleshy liberation. And what, monks, is the unfleshy, more unfleshy liberation? That, monks, which arises for a monk whose taints are destroyed, as he reviews his mind liberated from lust, as he reviews his mind liberated from hatred, as he reviews his mind liberated from delusion— this, monks, is called the unfleshy, more unfleshy liberation. The eleventh. The third chapter, the section on the Eighteenfold Exposition. Its summary: Sīvaka, the eighteenfold monk, Knowledge before, and by the monk; Three recluses and brahmins, And the pure, and the unfleshy. The Connected Discourses on Feeling are concluded.