Saṁyutta Nikāya 36.6 1.

Sallasutta

Sagāthāvagga Sallasutta “Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati.

Disciples, an unlearned ordinary person feels pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings.

Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati.

A learned noble disciple also feels pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings.

Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?

What is the difference, the distinction, the variance between the learned noble disciple and the unlearned ordinary person?

Bhagavaṁmūlakā no, bhante, dhammā …pe… assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

Disciples, when touched by a painful feeling, the unlearned ordinary person mourns, becomes distressed, laments, weeps beating his breast, and becomes confused.

So dve vedanā vedayati— kāyikañca, cetasikañca.

He feels two kinds of feelings: physical and mental.

Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati.

Just as if a man were pierced by an arrow and, following the first arrow, he were pierced by a second arrow, so that person would feel feelings caused by two arrows.

Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

In the same way, when touched by a painful feeling, the unlearned ordinary person mourns...

So dve vedanā vedayati— kāyikañca, cetasikañca.

He feels two kinds of feelings: physical and mental.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti.

Being touched by that same painful feeling, he harbors aversion towards it.

Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.

When he harbors aversion towards painful feeling, the underlying tendency to aversion lies within him.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati.

Being touched by painful feeling, he delights in sense satisfaction.

Taṁ kissa hetu?

Why is that?

Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.

Because the unlearned ordinary person does not know of any escape from painful feeling other than sense satisfaction. As he delights in sense satisfaction, the underlying tendency to greed lies within him.

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

He does not know as they actually are the origin and passing away, the gratification, danger, and escape in regard to these feelings.

Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.

Because he does not know these things, the underlying tendency to ignorance lies within him.

So sukhañce vedanaṁ vedayati, saññutto naṁ vedayati.

If he feels a pleasant feeling, he feels it attached.

Dukkhañce vedanaṁ vedayati, saññutto naṁ vedayati.

If he feels a painful feeling, he feels it attached.

Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati.

If he feels a neither-painful-nor-pleasant feeling, he feels it attached.

Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

This is called an unlearned ordinary person who is attached to birth, aging, death, sorrows, lamentations, pains, distresses, and despairs, attached to suffering, I say.

Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ.

However when touched by a painful feeling, the learned noble disciple does not mourn, does not become distressed, does not lament, does not weep beating his breast, and does not become confused.

Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya.

He feels one kind of feeling: physical, not mental.

Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.

Just as if a man were pierced by an arrow, but he was not pierced by a second arrow following the first one, so that person would feel feelings caused by one arrow. In the same way, when touched by a painful feeling, the learned noble disciple does not mourn...

So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ.

He feels one kind of feeling: physical, not mental.

Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti.

Being touched by that same painful feeling, he does not harbor aversion towards it.

Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.

When he does not harbor aversion towards painful feeling, the underlying tendency to aversion does not lie within him.

So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati.

Being touched by painful feeling, he does not delight in sense satisfaction.

Taṁ kissa hetu?

Why is that?

Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ.

Because the learned noble disciple knows of an escape from painful feeling other than sense satisfaction.

Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.

As he does not delight in sense satisfaction, the underlying tendency to greed does not lie within him.

So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti.

He knows as they actually are the origin and passing away, the gratification, danger, and escape in regard to these feelings.

Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.

Because he knows these things, the underlying tendency to ignorance does not lie within him.

So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.

If he feels a pleasant feeling, he feels it detached.

Dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati.

If he feels a painful feeling, he feels it detached.

Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati.

If he feels a neither-painful-nor-pleasant feeling, he feels it detached.

Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.

This is called a learned noble disciple who is detached from birth, aging, death, sorrows, lamentations, pains, distresses, and despairs, detached from suffering, I say.

Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti.

This is the difference, the distinction, the variance between the learned noble disciple and the unlearned ordinary person.

Na vedanaṁ vedayati sapañño, Sukhampi dukkhampi bahussutopi; Ayañca dhīrassa puthujjanena, Mahā viseso kusalassa hoti.

A wise person does not feel the feeling. Whether it's pleasant or painful, even with much learning. This indeed is a great difference. Between a wise person and an ordinary one.

Saṅkhātadhammassa bahussutassa, Vipassato lokamimaṁ parañca; Iṭṭhassa dhammā na mathenti cittaṁ, Aniṭṭhato no paṭighātameti.

For one well-versed in the Dhamma. Seeing this world and the next. Desirable things do not stir the mind. Nor is it agitated by the undesirable.

Tassānurodhā athavā virodhā, Vidhūpitā atthagatā na santi; Padañca ñatvā virajaṁ asokaṁ, Sammā pajānāti bhavassa pāragū”ti. Chaṭṭhaṁ.

Because of conformity or opposition. They are not agitated; they do not linger.

Having crossed over, he knows without dust, without sorrow. Rightly knows the far shore of existence.