Skip to content
Permalink
Branch: master
Find file Copy path
Find file Copy path
Fetching contributors…
Cannot retrieve contributors at this time
251 lines (148 sloc) 29.7 KB

長部22經 隨觀受 - 大念處經 多譯本對讀

Date: 2015-05-05 12:00
modified:2016-05-13 15:00
oldurl:http://myweb.ncku.edu.tw/~lsn46/Tipitaka/Sutta/Digha/dn.22.contrast-reading-vedana.rst
tags:大念處經對讀, 念住大經對讀, DN 22 Mahāsatipaṭṭhānasuttaṃ, Parallel Reading (paragraph granularity) of Mahāsatipaṭṭhāna sutta, DN 22
category:巴利三藏長部
summary:大念處經(念住大經) 多譯本對讀(段層次), (DN 22 Mahāsatipaṭṭhānasuttaṃ), Parallel Reading (paragraph granularity) of Mahāsatipaṭṭhāna sutta, 隨觀受, Contemplation of the Feelings (Vedanānupassanā)
本對讀包含下列數個版本:
巴利原典 (CSCD)[1] 、漢譯(莊春江 譯, 莊春江工作站)[2]
漢譯(蕭式球 譯, 香港志蓮淨苑)[3] 、漢譯(明法尊者 譯, 法雨道場)[4]
漢譯(帕奧禪師弟子合譯)[5] 、英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6]
英譯(Translated from the Pali by Burma Piṭaka Association)[7] 、英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8]
英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9] 、漢譯(香光書鄉編譯組,無著尊者 著)[10]

《大念處經》多譯本對讀(分章及整部) Content of Mahāsatipaṭṭhānasuttaṃ
Full Text Uddeso Kāyānupassanā Vedanānupassanā Cittānupassanā Dhammānupassanā Satipaṭṭhānabhāvanānisaṁso
整部 總說 隨觀身 隨觀受 隨觀心 隨觀法 修行念處的成果
《大念處經》 Summary Contemplation of the Body Contemplation of Feelings Contemplation of the Mind Contemplation of (the Nature of) Things The Advantages of Developing the Ways of Attending to Mindfulness

本對讀包含下列數個版本,請自行勾選欲對讀之版本 (感恩 Siong-Ui Te 師兄 提供程式支援):

DN22 Mahāsatipaṭṭhānasuttaṃ CSCD paranum 380
巴利原典 (CSCD)[1]

Vedanānupassanā

  1. ‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti . Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti, nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

漢譯(莊春江 譯, 莊春江工作站)[2]

隨觀受

  1. 又,比丘們!比丘怎樣住於在受上隨觀受呢?比丘們!這裡,比丘當感受樂受時,他了知:『我感受樂受。』當感受苦受時,他了知:『我感受苦受。』當感受不苦不樂受時,他了知:『我感受不苦不樂受。』當感受肉體的樂受[ChngFn23]時,他了知:『我感受肉體的樂受。』當感受精神的樂受[ChngFn24]時,他了知:『我感受精神的樂受。』當感受肉體的苦受時,他了知:『我感受肉體的苦受。』當感受精神的苦受時,他了知:『我感受精神的苦受。』當感受肉體的不苦不樂受時,他了知:『我感受肉體的不苦不樂受。』當感受精神的不苦不樂受時,他了知:『我感受精神的不苦不樂受。』像這樣,或住於在自己的受上隨觀受,或住於在外部的受上隨觀受,或住於在自己的與外部的受上隨觀受,或住於在受上隨觀集法,或住於在受上隨觀消散法,或住於在受上隨觀集法與消散法,或只為了智與憶念的程度而『有受』的念被現起,並且住於無依止,他在世間中不執取任何事物。比丘們!比丘這樣住於在受上隨觀受。

隨觀受終了。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 11. “比丘們,什麼是如實觀察受呢?

“比丘們,一位比丘當感受樂受的時候,知道自己在感受樂受;當感受苦受的時候,知道自己在感受苦受;當感受不苦不樂受的時候,知道自己在感受不苦不樂受。

“當感受物質樂受的時候,知道自己在感受物質的樂受;當感受心靈樂受的時候,知道自己在感受心靈的樂受。當感受物質苦受的時候,知道自己在感受物質的苦受;當感受心靈苦受的時候,知道自己在感受心靈的苦受。當感受物質不苦不樂受的時候,知道自己在感受物質的不苦不樂受;當感受心靈不苦不樂受的時候,知道自己在感受心靈的不苦不樂受。

“就是這樣,他如實觀察內在的感受,或如實觀察外在的感受,或如實觀察內在和外在的感受;他也可以如實觀察感受的生法,或如實觀察感受的滅法,或如實觀察感受的生滅法;他也可以持續繫念這個感受,對此只是保持智和念而在世上沒有任何依賴和執取。比丘們,這就是一位比丘如實觀察受了。

漢譯(明法尊者 譯, 法雨道場)[4]

﹝受隨觀﹞

  1. 然而,諸比丘!比丘如何在諸感受,隨觀諸感受而住?在這裡,諸比丘!

比丘感受樂受時,他詳知︰『我感受樂受』;感受苦受時,他詳知︰『我感受苦受』;感受不苦不樂受時,他詳知︰『我感受不苦不樂受』。

感受有污染的樂受時,他詳知︰『我感受有污染的樂受』;感受無污染的樂受時,他詳知︰『我感受無污染的樂受』;感受有污染的苦受時,他詳知︰『我感受有污染的苦受。』

感受無污染的苦受時,他詳知︰『我感受無污染的苦受』,感受有污染的不苦不樂受時,他詳知︰『我感受有污染的不苦不樂受。』感受無污染的不苦不樂受時,他詳知︰『我感受無污染的不苦不樂受。』

這樣在身內,在諸感受隨觀諸感受而住;或在身外,在諸感受隨觀諸感受而住;或在身內及身外,在諸感受隨觀諸感受而住。或在諸感受隨觀集法而住;或在諸感受隨觀滅法而住;或在諸感受隨觀集法及滅法而住,『感受存在』的念現起,這樣直到浸入智、浸入憶念為止,他無依止而住,並且在世間一無所取。

諸比丘!就這樣比丘在諸感受隨觀諸感受而住。

漢譯(帕奧禪師弟子合譯)[5]

受念處(受隨觀念處)

  1. 再者,諸比丘,比丘如何安住於觀受為受呢?

在此,諸比丘,感到樂受時,比丘了知:『我感到樂受。』感到苦受時,他了知:『我感到苦受。』感到不苦不樂受時他了知:『我感到不苦不樂受。』感到有愛染的樂受時,他了知:『我感到有愛染的樂受。』感到沒有愛染的樂受時,他了知:『我感到沒有愛染的樂受。』感到有愛染的苦受時,他了知:『我感到有愛染的苦受。』感到沒有愛染的苦受時,他了知:『我感到沒有愛染的苦受。』感到有愛染的不苦不樂受時,他了知:『我感到有愛染的不苦不樂受。』感到沒有愛染的不苦不樂受時,他了知:『我感到沒有愛染的不苦不樂受。』

如此,他安住於觀照內在的受為受、安住於觀照外在的受為受或安住於觀照內在與外在的受為受。他安住於觀照受的生起現象、安住於觀照受的壞滅現象或安住於觀照受的生起與壞滅現象。或者他建立起『有受』的正念只為了更高的智慧與正念。他獨立地安住,不執著世間的任何事物。諸比丘,這就是比丘安住於觀受為受的方法。

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[6]

Contemplation of Feelings

  1. And how, monks, does a monk dwell contemplating (the nature of) feelings in feelings?

Here, monks, a monk when experiencing a pleasant feeling knows “I experience a pleasant feeling”; or, when experiencing an unpleasant feeling he knows “I experience an unpleasant feeling”; or, when experiencing a neither-unpleasant-nor-pleasant feeling[AFn36] he knows “I experience a neither-unpleasant-nor-pleasant feeling”.[AFn37]

Or, when experiencing a sensual pleasant[AFn38] feeling he knows “I experience a sensual pleasant feeling”; or, when experiencing a spiritual pleasant feeling he knows “I experience a spiritual pleasant feeling”; or, when experiencing a sensual unpleasant[AFn39] feeling he knows “I experience a sensual unpleasant feeling”; or, when experiencing a spiritual unpleasant feeling he knows “I experience a spiritual unpleasant feeling”; or, when experiencing a sensual neither-unpleasant-nor-pleasant[AFn40] feeling he knows “I experience a sensual neither-unpleasant-nor-pleasant feeling”; or, when experiencing a spiritual neither-unpleasant-nor-pleasant feeling he knows “I experience an spiritual neither-unpleasant-nor-pleasant feeling”.

* * *

Thus he dwells contemplating (the nature of) feelings in feelings in regard to himself, or he dwells contemplating (the nature of) feelings in feelings in regard to others, or he dwells contemplating (the nature of) feelings in feelings in regard to himself and in regard to others, or he dwells contemplating the nature of origination in the feelings, or he dwells contemplating the nature of dissolution in the feelings, or he dwells contemplating the nature of origination and dissolution in the feelings, or else mindfulness that “there are feelings” is established in him just as far as (is necessary for) a full measure of knowledge and a full measure of mindfulness, and he dwells independent, and without being attached to anything in the world.

In this way, monks, a monk dwells contemplating (the nature of) feelings in feelings.

Contemplation of Feelings is Finished

英譯(Translated from the Pali by Burma Piṭaka Association)[7]

Perception of the True Nature of the Sensation

  1. Bhikkhus, how does the bhikkhu keep his mind steadfastly on sensation, vedanā?[BpitFn044]

Bhikkhus, the bhikkhu who follows my Teaching, when experiencing a pleasant sensation, knows that a pleasant sensation is experienced; or when experiencing an unpleasant sensation, knows that an unpleasant sensation is experienced; or when experiencing a sensation neither pleasant nor unpleasant, knows that a sensation neither pleasant nor unpleasant is experienced.

When experiencing a pleasant sensation associated with sensual desires, he knows that a pleasant sensation associated with sensual desires is experienced; or when experiencing a pleasant sensation not associated with sensual desires, he knows that a pleasant sensation not associated with sensual desires is experienced; when experiencing an unpleasant sensation associated with sensual desires, he knows that an unpleasant sensation associated with sensual desires is experienced; or when experiencing an unpleasant sensation not associated with sensual desires, he knows that an unpleasant sensation not associated with sensual desires is experienced; when experiencing a sensation neither pleasant nor unpleasant associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant associated with sensual desires is experienced; or when experiencing a sensation neither pleasant nor unpleasant not associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant not associated with sensual desires is experienced.

Thus he keeps his mind steadfastly on sensation, vedanā experienced by himself.[BpitFn045] Occasionally he realizes that sensation experienced by others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on sensation experienced by others. In this way, he is considered to keep his mind steadfastly on sensation experienced by himself or by others. When he gains more concentration, he perceives the cause and the actual appearing of sensation. He also perceives the cause and the actual dissolution of sensation. He also perceives both the actual appearing and the actual dissolution of sensation, with their causes.[BpitFn046] And further, the bhikkhu is firmly mindful of the fact that there is only sensation.[BpitFn047] That mindfulness is solely for gaining insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas that are continuously deteriorating. Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on sensation perceiving its true nature.

[End of "Perception of the True Nature of Sensation"]

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu)[8]

(B. Feelings)

  1. "And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.' When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.' When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

"When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.' When feeling a painful feeling not of the flesh, he discerns, 'I am feeling a painful feeling not of the flesh.' When feeling a pleasant feeling of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.' When feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling not of the flesh.' When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling of the flesh.' When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling not of the flesh.'

"In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.

英譯(Translated from the Pali by Ven. Bhikkhu Anālayo)[9]

[FEELINGS]

  1. “And how, monks, does he in regard to feelings abide contemplating feelings?

“Here, when feeling a pleasant feeling, he knows ‘I feel a pleasant feeling’; when feeling an unpleasant feeling, he knows ‘I feel an unpleasant feeling’; when feeling a neutral feeling, he knows ‘I feel a neutral feeling.’

“When feeling a worldly pleasant feeling, he knows ‘I feel a worldly pleasant feeling’; when feeling an unworldly pleasant feeling, he knows ‘I feel an unworldly pleasant feeling’; when feeling a worldly unpleasant feeling, he knows ‘I feel a worldly unpleasant feeling’; when feeling an unworldly unpleasant feeling, he knows ‘I feel an unworldly unpleasant feeling’; when feeling a worldly neutral feeling, he knows ‘I feel a worldly neutral feeling’; when feeling an unworldly neutral feeling, he knows ‘I feel an unworldly neutral feeling.’

[REFRAIN]

“In this way, in regard to feelings he abides contemplating feelings internally … externally … internally and externally. He abides contemplating the nature of arising…of passing away…of both arising and passing away in feelings. Mindfulness that ‘there is feeling’ is established in him to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world.

“That is how in regard to feelings he abides contemplating feelings.

漢譯(香光書鄉編譯組,無著尊者 著)[10]

諸受

  1. 「再者,比丘們啊!於諸受,他如何安住於隨觀諸受?」

「在此〔修法中〕,

當感覺到樂受時,他知道:『我感覺到樂受』;

當感覺到苦受時,他知道:『我感覺到苦受』;

當感覺到不苦不樂受時,他知道:『我感覺到不苦不樂受。』」

「當感覺到世俗的樂受時,他知道:『我感覺到世俗的樂受』;

當感覺到非世俗的樂受時,他知道:『我感覺到非世俗的樂受。』

當感覺到世俗的苦受時,他知道:『我感覺到世俗的苦受』;

當感覺到非世俗的苦受時,他知道:『我感覺到非世俗的苦受。』

當感覺到世俗的不苦不樂受時,他知道:『我感覺到世俗的不苦不樂受』;

當感覺到非世俗的不苦不樂受時,他知道:『我感覺到非世俗的不苦不樂受。』」

重誦

「以此方式,於諸受,他於內安住於隨觀諸受;……於外……於內和於外……。

他安住於隨觀諸受中生起的性質;……滅去的……生起和滅去兩者……。

『有受』的念,在他心中確立,其程度適足以〔發展〕純粹的知和持續的念。

並且,他安住於無所倚賴,不執取世間的任何事物。」

「這就是他如此地,於諸受,安住於隨觀諸受。」


備註:

[1](1, 2) 〔註001〕 巴利原典 乃參考【國際內觀中心】(Vipassana Meditation(As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD (Chaṭṭha Saṅgāyana CD)。網路版請參考:9. Mahāsatipaṭṭhānasuttaṃ [original: 原始出處請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Dīghanikāya → Mahāvaggapāḷi → 9. Mahāsatipaṭṭhānasuttaṃ )。]
[2](1, 2) 〔註002〕 本譯文請參考:念住大經;莊春江 [原始出處請參考:臺灣【莊春江工作站】漢譯長部/Dīghanikāyo → 22 → 長部22經/念住大經(大品[第二]); 莊春江 02/20/2015 17:12:44 更新]。
[3](1, 2) 〔註003〕 本譯文請參考:長部.二十二.大念處經;蕭式球 〔原始出處請參考:香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教--5.1. 利文佛典選譯-- 5.1.1.長部 → 22 大念處經 → 長部.二十二.大念處經;蕭式球 ,頁1~ 頁4 ) (或志蓮淨苑文化部--研究員工作--研究文章--南傳佛教 → 22 大念處經 → 長部.二十二.大念處經;蕭式球,頁1~ 頁4 )〕
[4](1, 2) 〔註004〕 本譯文請參考:大念處經;明法比丘 (Bhikkhu Metta, Taiwan) (巴漢對照及文法分析); PDF [原始出處請參考: 法雨道場閱讀三藏 → 大念處經 -- (巴漢對照及文法分析) -- Edited by Ven. Bhikkhu Metta明法比丘(Taiwan); 另一鏡像站: dhammarain.online-dhamma.net ]
[5](1, 2) 〔註005〕 本譯文請參考:大念處經經文(帕奧禪師弟子合譯) (出自《正念之道》, 帕奧禪師著;弟子合譯 ) (經文 PDF《正念之道》PDF (原始出處請參考: 法雨道場好書介紹 ); 正念之道, 另一鏡像站: `dhammarain.online-dhamma.net ; 或自台灣南傳上座部佛教學院--TTBC 下載正念之道 Zip 壓縮檔
[6](1, 2) 〔註006〕 本譯文請參考:The Long Discourse about the Ways of Attending to Mindfulness (DN 22) (3rd revised version, October 2011 - 2555 BE), edited and translated by Ven. Ānandajoti Bhikkhu (阿難陀樵第尊者所譯); [感恩 尊者慈允轉載(This is copied by courtesy of Ven. Ānandajoti Bhikkhu); 原始出處請參考(original): The Long Discourse about the Ways of Attending to Mindfulness , edited and translated by Ven. Ānandajoti Bhikkhu (Ancient Buddhist Texts ); the other (mirror) site (Dhamma Talks (((((0))))) Attaining PEACE with KNOWING & SEEING a Handful of Leaves)
[7](1, 2) 〔註007〕 本譯文請參考: The Great Frames of Reference -- translated from the Pali by Burma Piṭaka Association [原始出處(original):Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Burma Piṭaka Association © 2010; (Access to Insight:Readings in Theravada Buddhism ) ]
[8](1, 2) 〔註008〕 本譯文請參考: The Great Frames of Reference -- translated from the Pali by Ven. Thanissaro Bhikkhu. [原始出處(original):Maha-satipatthana Sutta: The Great Frames of Reference translated from the Pali by Thanissaro Bhikkhu © 2000]
[9](1, 2) 〔註009〕 本譯文請參考:Satipaṭṭhāna: The Direct Path to Realization, Ven. Bhikkhu Anālayo (無著比丘), 2003, PDF ( Numata Zentrum für Buddhismuskunde: Universität Hamburg , 德國‧漢堡大學‧沼田佛學研究中心) 〔感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕
[10](1, 2) 〔註010〕 本譯文請參考:《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著,pdf , 香光書鄉編譯組:釋自鼐、釋恆定、蘇錦坤、溫宗堃、陳布燦、王瑞鄉 譯(2013.2月)〔香光資訊網香光書鄉法悅叢書 /《念住:通往證悟的直接之道》;另刊於香光莊嚴季刊 [第116期]一本讀懂《大念住經》 視讀經典(四) ;2014.6月。德國‧漢堡大學‧沼田佛學研究中心 (Numata Zentrum für Buddhismuskunde: Universität Hamburg)網站亦有提供《念住:通往證悟的直接之道》; 無著比丘 Ven. Bhikkhu Anālayo 著,pdf 。感恩 尊者慈允轉載(This is copied by courtesy of Ven. Anālayo Bhikkhu)〕
[ChngFn23]〔莊 註23〕 「樂食」(MA),「食樂痛」(AA),南傳作「肉體的樂受」(sāmisaṃ vā sukhaṃ vedanaṃ),菩提比丘長老英譯為「肉體的快樂感受」(carnal pleasant feeling, SN.36.14)。按:「肉體的」(sāmisa),另譯為「有味的;有食味的;物質的;塗滿食物的;有物質的」。
[ChngFn24]〔莊 註24〕 「樂無食」(MA),「不食樂痛」(AA),南傳作「精神的樂受」(nirāmisāpi sukhā vedanā),菩提比丘長老英譯為「精神上的快樂感受」(spiritual pleasant feeling)。按:「精神的」(nirāmisa),另譯為「無食味的;無染汚的;離財的;無肉的;無欲望的;無實質性的;離物質的;非物質的」。
[AFn36](Ven. Anandajoti 36) To be parsed as a-dukkhaṁ a-sukhaṁ. Another word that is used for this is upekkhā, which is this context would mean indifferent feeling.
[AFn37](Ven. Anandajoti 37) These are the three basic feelings that are enumerated in the teaching, what follows is a further division of these feelings depending on whether they are connected with sense-desire or not. Pleasant feelings that are not connected with sense-desire are recommended by the Buddha for loosening attachment to those that are so connected, see Saḷāyatanavibhaṅgasuttaṁ, MN 137.
[AFn38](Ven. Anandajoti 38) Comm: sensual pleasant and so on - sensual pleasant is a name for the five strands of sensuality dependent on the sensual, and the six happy feelings connected with the life of the householder; spiritual pleasant is a name for the six happy feelings connected with the life of renunciation.
[AFn39](Ven. Anandajoti 39) Comm: sensual unpleasant is a name for the six sorrowful feelings connected with the life of the householder; spiritual unpleasant is a name for the six sorrowful feelings connected with the life of renunciation.
[AFn40](Ven. Anandajoti 40) Comm: sensual neither-unpleasant-nor-pleasant is a name for the six equanimous feelings connected with the life of the householder; spiritual neither-unpleasant-nor-pleasant is a name for the six equanimous feelings connected with the life of renunciation.
[BpitFn044](BurmaPiṭakaA 044) And perceive its impermanent, insecure, and soulless nature
[BpitFn045](BurmaPiṭakaA 045) And perceives its impermanent, insecure, and soulless nature
[BpitFn046](BurmaPiṭakaA 046) The causes of the appearing of sensation are: ignorance of the Four Ariya Truths, craving, kamma and contact (phassa). These result in the appearing of sensation. The disappearance of these causes results in the dissolution or absence of sensation.
[BpitFn047](BurmaPiṭakaA 047) Without soul or atta
You can’t perform that action at this time.