Saṁyutta Nikāya 36.11 2.

Connected Discourse 36.112.

Rahogatavagga Rahogatasutta Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Solitude Chapter, Solitude Discourse

Then a certain disciple approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— tisso vedanā vuttā bhagavatā.

While sitting to one side, that disciple said to the Blessed One: Here, venerable sir, while I was in solitude, withdrawn, this thought arose in my mind: Three kinds of feelings have been declared by the Blessed One.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā.

Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling: these three kinds of feelings have been declared by the Blessed One.

Vuttaṁ kho panetaṁ bhagavatā: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

But it has been said by the Blessed One, Whatever is felt is included in suffering.

Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti?

What, then, was the Blessed One referring to when he said, Whatever is felt is included in suffering?

“Sādhu sādhu, bhikkhu.

Good, good, disciple.

Tisso imā, bhikkhu, vedanā vuttā mayā.

These three kinds of feelings have been declared by me.

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā mayā.

Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling: these three kinds of feelings have been declared by me.

Vuttaṁ kho panetaṁ, bhikkhu, mayā: ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti.

But it has been said by me, Whatever is felt is included in suffering.

Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

This was said by me with reference to the impermanence of formations: Whatever is felt is included in suffering.

Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… vayadhammataṁ …pe… virāgadhammataṁ …pe… nirodhadhammataṁ …pe… vipariṇāmadhammataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti.

This was said by me with reference to the nature of formations to decay, to vanish, to fade away, to cease, to change: Whatever is felt is included in suffering.

Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto.

Moreover I have taught the gradual cessation of formations.

Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti.

For one who has entered the first jhāna, speech ceases.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.

For one who has entered the second jhāna, directed and sustained attention cease.

Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.

For one who has entered the third jhāna, pīti ceases.

Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti.

For one who has entered the fourth jhāna, in-breathing and out-breathing cease.

Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.

For one who has entered the realm of infinite space, the perception of form ceases.

Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.

For one who has entered the realm of infinite consciousness, the perception of the realm of infinite space ceases.

Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.

For one who has entered the realm of nothingness, the perception of the realm of infinite consciousness ceases. For one who has entered the realm of neither-perception-nor-non-perception, the perception of the realm of nothingness ceases.

Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.

For one who has entered the cessation of perception and feeling, perception and feeling cease.

Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto.

For a disciple whose taints are destroyed, greed ceases, hatred ceases, delusion ceases.

Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti.

Moreover I have taught the gradual calming of formations.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe…

For one who has entered the first jhāna, speech is calmed.

saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti.

For one who has entered the second jhāna, directed and sustained attention are calmed...

Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.

For one who has entered the cessation of perception and feeling, perception and feeling are calmed.

Chayimā, bhikkhu, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti.

For a disciple whose taints are destroyed, greed is calmed, hatred is calmed, delusion is calmed.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti.

These are the six kinds of tranquility, disciple.

Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti.

For one who has entered the cessation of perception and feeling, both perception and feeling are calmed.

Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. Paṭhamaṁ.

For a disciple whose taints are destroyed, greed is calmed, hatred is calmed, delusion is calmed.