1. With Verses

Immersion

sn36.1:1 “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.

sn36.1:2 Stilled, aware, a mindful disciple of the Buddha understands feelings, the cause of feelings,

sn36.1:3 where they cease, and the path that leads to their ending. With the ending of feelings, a mendicant is hungerless, quenched.”

1. With Verses

Pleasure

sn36.2:1 “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.

sn36.2:2 Whether it’s pleasant or painful, as well as what’s neutral, whatever there is that is felt internally and externally:

sn36.2:3 having known, ‘this is suffering, deceptive, breaking apart’, seeing feelings vanish with every contact, that’s how they become free of desire for them.”

1. With Verses

Giving Up

sn36.3:1 “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to aversion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling. When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

sn36.3:2 When you feel pleasure without understanding feeling, the underlying tendency to greed is there, if you don’t see the escape.

sn36.3:3 When you feel pain without understanding feeling, the underlying tendency to aversion is there, if you don’t see the escape.

sn36.3:4 As for that peaceful, neutral feeling: he of vast wisdom has taught that if you relish it, you’re still not released from suffering.

sn36.3:5 But when a mendicant is keen, not neglecting situational awareness, that astute person understands all feelings.

sn36.3:6 Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.”

1. With Verses

The Abyss

sn36.4:1 “Mendicants, when an unlearned ordinary person says that there’s an abyss under the ocean, they’re speaking of something that doesn’t exist. ‘Abyss’ is a term for painful physical feelings. When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They’re called an unlearned ordinary person who hasn’t stood up in the abyss and has found no footing. When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They’re called a learned noble disciple who has stood up in the abyss and found a footing.

sn36.4:2 If you can’t abide those painful physical feelings that arise and sap your vitality; if you tremble at their touch,

sn36.4:3 weeping and wailing, a weakling lacking strength— you won’t stand up in the abyss and find a footing.

sn36.4:4 If you can endure those painful physical feelings that arise and sap your vitality; if you don’t tremble at their touch— you stand up in the abyss and find a footing.”

1. With Verses

Should Be Seen

sn36.5:1 “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. When a mendicant has seen these three feelings in this way, they’re called a mendicant who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

sn36.5:2 A mendicant who sees pleasure as pain, and suffering as a dart, and that peaceful, neutral feeling as impermanent

sn36.5:3 sees rightly; they completely understand feelings. Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.”

1. With Verses

An Arrow

sn36.6:1 “Mendicants, an unlearned ordinary person feels pleasant, painful, and neutral feelings. A learned noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?” “Our teachings are rooted in the Buddha. …” “When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental. It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows. In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental. When they’re touched by painful feeling, they resist it. The underlying tendency for aversion toward painful feeling underlies that. When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that. They don’t truly understand feelings’ origin, disappearance, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that. If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached. They’re called an unlearned ordinary person who is attached to birth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. They are attached to suffering, I say.

sn36.6:2 When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental.

sn36.6:3 It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow. In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental. When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for aversion toward painful feeling underlying that. When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that. They truly understand feelings’ origin, disappearance, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. They’re called a learned noble disciple who is detached from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are detached from suffering, I say. This is the difference between a learned noble disciple and an unlearned ordinary person.

sn36.6:4 A wise and learned person does not not feel the feeling of pleasure and pain. This is the great difference of skill between the attentive one and the ordinary.

sn36.6:5 A learned person who has appraised the teaching discerns this world and the next. Desirable things don’t disturb their mind, nor are they repelled by the undesirable.

sn36.6:6 Both favoring and opposing are cleared and ended, and are no more. Knowing the stainless, sorrowless state, they who have gone beyond worldly bondage <j>understand rightly.”

1. With Verses

The Infirmary (1st)

sn36.7:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants:

sn36.7:2 “Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you.

sn36.7:3 And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

sn36.7:4 And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant acts with situational awareness. A mendicant should await their time mindful and aware. This is my instruction to you.

sn36.7:5 While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling. As they do so, they give up the underlying tendency to greed for the body and pleasant feeling.

sn36.7:6 While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand: ‘A painful feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling. As they do so, they give up the underlying tendency to aversion toward the body and painful feeling.

sn36.7:7 While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling. As they do so, they give up the underlying tendency to ignorance toward the body and neutral feeling.

sn36.7:8 If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

sn36.7:9 Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body draw close, a mendicant understands: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, a mendicant understands: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

1. With Verses

The Infirmary (2nd)

sn36.8:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants:

sn36.8:2 “Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you.

sn36.8:3 And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful.

sn36.8:4 And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant is aware. A mendicant should await their time mindful and aware. This is my instruction to you.

sn36.8:5 While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact. But this contact is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.

sn36.8:6 While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise … if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact.’ (Tell in full as in the previous discourse.) They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

sn36.8:7 Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed. In the same way, feeling the end of the body draw close, a mendicant understands: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

1. With Verses

Impermanent

sn36.9:1 “Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. What three? Pleasant, painful, and neutral feeling. These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.”

1. With Verses

Rooted in Contact

sn36.10:1 “Mendicants, these three feelings are born, rooted, sourced, and dependent on contact. What three? Pleasant, painful, and neutral feeling. Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. In the same way, these three feelings are born, rooted, sourced, and dependent on contact. The appropriate feeling arises dependent on the corresponding contact. When the corresponding contact ceases, the appropriate feeling ceases.”

2. In Private

In Private

sn36.11:1 Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of. But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?”

sn36.11:2 “Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of. But I have also said: ‘Suffering includes whatever is felt.’ When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish. But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

2. In Private

In the Atmosphere (1st)

sn36.12:1 “Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.

sn36.12:2 There are many and various winds that blow in the atmosphere. From the east they come, also the west, the north, and then the south.

sn36.12:3 They are dusty and dustless, cool and sometimes warm, strong and weak; these are the different gales that blow.

sn36.12:4 So too, in this body feelings arise, pleasant and painful, and those that are neutral.

sn36.12:5 But when a mendicant is keen, not neglecting situational awareness, that astute person understands all feelings.

sn36.12:6 Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.”

2. In Private

In the Atmosphere (2nd)

sn36.13:1 “Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.”

2. In Private

A Guest House

sn36.14:1 “Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. Also pleasant, painful, and neutral feelings of the flesh arise. Also pleasant, painful, and neutral feelings not of the flesh arise.”

2. In Private

With Ānanda (1st)

sn36.15:1 Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him: “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” “Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. … For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. And I have also explained the progressive tranquilizing of activities. For someone who has attained the first absorption, speech has been tranquilized. … For someone who has attained the dimension of infinite space, the perception of form has been tranquilized. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

2. In Private

With Ānanda (2nd)

sn36.16:1 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings. … For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.”

2. In Private

With Several Mendicants (1st)