Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  Of these three people, who do you believe to be the finest?” 
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. 
Of these three people, I believe the person freed by faith to be finest. 
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? 
Of these three people, who do you believe to be the finest?” 
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. 
Of these three people, I believe the direct witness to be finest. 
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? 
Of these three people, who do you believe to be the finest?” 
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. 
Of these three people, I believe the person attained to view to be finest. 

“kacci, bhante bhagavā, sukhamasayitthā”ti?  “Sir, I trust the Buddha slept well?” 
“Evaṁ, kumāra, sukhamasayitthaṁ. 
“Yes, prince, I slept well. 
‘evaṁ, kumāra, sukhamasayitthaṁ. 
‘Yes, prince, I slept well. 
Tasmāhaṁ sukhamasayitthaṁ. 
That’s why I sleep at ease. 
Tasmāhaṁ sukhamasayitthanti. 
That’s why I sleep at ease. 

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?  “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? 
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? 
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti? 
Of these three kinds of demonstration, which do you consider to be the finest?” 
Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca. 
I prefer this demonstration, Mister Gotama. It’s the finest of the three kinds of demonstration. 

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.  ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti. 
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’ 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti. 
‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’ 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 
everything that is experienced is because of past deeds, and I said to them: 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? 
 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 
everything that is experienced is because of God Almighty’s creation, and I said to them: 
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? 
 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 
everything that is experienced has no cause or reason, and I said to them: 
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? 
 

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati—  They give what is hard to give, they do what is hard to do, and they bear what is hard to bear. 

“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati.  “Mendicants, towards evening the lion, king of beasts, emerges from his den, 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

dukkhamaddakkhu dukkhato.  suffering as suffering, 

Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?  Of these four people, who do you believe to be the finest?” 
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. 
That is the person I believe to be the finest. 
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. 
That is the person I believe to be the finest. 

Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, take a person who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … 

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Paṭhamakhamasutta  Patient (1st) 
Paṭhamakhamasutta → catutthapaṭipadāsuttaṁ (bj) 

Dutiyakhamasutta  Patience (2nd) 
Dutiyakhamasutta → pañcamapaṭipadāsuttaṁ (bj) 

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Akkhamasutta  Cannot Endure 

“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati;  “Mendicants, towards evening the lion, king of beasts, emerges from his den, 

Akkhamasutta  Cannot Endure 

etaṁ sukhamanuttaraṁ;  This is the supreme happiness. 

“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Phagguna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;  “Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasant, painful, and neutral. 
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. 
There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh. 

Duddadaṁ dadāti, dukkaraṁ karoti, dukkhamaṁ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati.  They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss. 
khamati dukkhamāni ca. 
and with things hard to endure. 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmī”ti.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.” 

So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— 

Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati  in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

aniccaṁ dukkhamanattā;   

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi.  Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.  Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. 

“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti.  “Sāriputta, forgive that futile man before his head explodes into seven pieces right here.” 
‘khamatu ca me so āyasmā’”ti. 
‘May the venerable please pardon me too.’” 

‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.  ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.   

‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.  ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’ 
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. 
But my mind did not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I didn’t see it as peaceful. 
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? 
‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain? Why don’t I see it as peaceful?’ 
‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. 
‘I haven’t seen the drawbacks of bliss with equanimity, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. 
Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. 
That’s why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And it’s why I don’t see it as peaceful.’ 
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. 
‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’ 
So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. 
And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. 
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. 
Then my mind did leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I saw it as peaceful. 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati.  “Mendicants, towards evening the lion, king of beasts, emerges from his den, 

Ekohaṁ jhāyaṁ sukhamanubodhiṁ,  alone, practicing absorption, I awakened to bliss. 
Ekohaṁ jhāyaṁ sukhamanubodhiṁ, 
alone, practicing absorption, I awakened to bliss. 

So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.  As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. 
No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā’ti. 
He doesn’t know how many creatures enter or leave the citadel. 
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti. 
But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate. 

Khamatu ca me āyasmā ānando”ti.  May Venerable Ānanda please forgive me.” 

‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti.  experiences neither happiness nor suffering.’ 
Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’ 

Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. 
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 

Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe…  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption … 
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti. 
“Ambaṭṭha is a fool, Mister Gotama. Please forgive him.” 

“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  “Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. 
At that time they have a subtle and true perception of neutral feeling. 

Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. 
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā.  It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans. 
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. 
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious son is born to you.’ 
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. 
It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. 
Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. 
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. 
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. 
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother. 
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. 
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. 
And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma. 
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. 
And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. 
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. 
 
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. 
 

sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.  pleasant, painful, and neutral. 
Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; 
Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; 
Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; 
At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; 
Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; 
At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; 
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. 
you only feel a neutral feeling. 
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. 
 
Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. 
When feeling a neutral feeling they think: ‘This is my self.’ 
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti. 
When their neutral feeling ceases they think: ‘My self has disappeared.’ 
Tasmātihānanda, etena petaṁ nakkhamati: ‘vedanā me attā’ti samanupassituṁ. 
That’s why it’s not acceptable to regard feeling as self. 
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ. 
“That’s why it’s not acceptable to regard self as that which does not experience feeling. 
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ. 
“That’s why it’s not acceptable to regard self as that which is liable to feel. 

So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.  As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. 
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. 
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ 
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena. 
“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. 
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. 
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. 

Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.  When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, 
khamanīyo → kamanīyo (bj, pts1ed); kammaniyo (sya-all, km) 
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; 
like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. 
evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. 
 
Tesaṁ kho panānanda, kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. 
When those nets of bells were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, 
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; 
like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. 
evameva kho, ānanda, tesaṁ kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. 
 
Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. 
When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, 
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; 
like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. 
evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. 
 
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsi. 
With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
‘kiṁ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṁ deviṁ dvārabāhaṁ ālambitvā ṭhitaṁ, disvāna subhaddaṁ deviṁ etadavoca: 
‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her, 

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.  When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ 
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’ 
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ 
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.  ‘Hopefully we’ll see his soul escaping.’ 
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. 
But we don’t see his soul escaping. 
“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti? 
“But did they see your soul entering or leaving?” 
“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. 
“So if they couldn’t even see your soul entering or leaving while you were still alive, 
Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. 
how could you see the soul of a dead man? 
‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. 
‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ 
‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. 
lay him on his back in hope of seeing his soul escape. 
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. 
But we don’t see his soul escaping. 
odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. 
and to give him a good shaking in hope of seeing his soul escape. 
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. 
But we don’t see his soul escaping. 

‘idaṁ me khamati, idaṁ me nakkhamatī’ti.  ‘This is acceptable to me, this is not acceptable to me.’ 
So yañca khvassa nakkhamati, taṁ sāpekkho pajahati. 
What is not acceptable they give up in expectation. 
Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe… 
But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti. 
When asked whether something is acceptable to them, they say it is, even though it isn’t. 
Khamamānaṁ āha: ‘nakkhamatī’ti. 
Or they say it isn’t, even though it is. 
‘idaṁ me khamati, idaṁ me nakkhamatī’ti. 
‘This is acceptable to me, this is not acceptable to me.’ 
So yañca khvassa nakkhamati, taṁ anapekkho pajahati. 
What is not acceptable they give up without expectation. 
Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe… 
But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape. 
‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: 
When asked whether something is acceptable to them, they say it isn’t when it isn’t. 
‘nakkhamatī’ti. 
 
Khamamānaṁ āha: 
Or they say it is when it is. 
‘khamatī’ti. 
 

So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi.  As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. 
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. 
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ 
Idha, bhante, ekacco asampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ paṭhamā gabbhāvakkanti. 
Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. 
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ dutiyā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. 
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ tatiyā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. 
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṁ catutthā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. 

Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya.  If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, chief ministers, councillors, and servants among the spirits, centaurs, goblins, and dragons— 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasure, pain, and neutral. 
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti. 
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. 
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. 
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. 
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti. 
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. 
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasant, painful, and neutral. 
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya.  It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.  When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ 
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’ 
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ 

yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;  fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; 

Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti.  We endorse and accept this, and we are satisfied with it.’ 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.  and so don’t come to an acceptance of them after deliberation. 
Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. 
 
Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. 
and comes to an acceptance of them after deliberation. 
Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. 
 

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?  “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” 
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. 
“We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.” 
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. 
Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.  But then winds came out my ears making a loud noise, 
evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. 
 
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. 
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.  they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. 
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. 
they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— 
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. 
 

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.  Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. 
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. 
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. 
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. 
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. 
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. 
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. 

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. 
Suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. 

Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.  It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’. 
Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. 
It feels pleasure, pain, and neutral. 
“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti? 
“How many conditions are necessary to attain the neutral release of the heart?” 
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. 
“Four conditions are necessary to attain the neutral release of the heart. 
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti. 
These four conditions are necessary to attain the neutral release of the heart.” 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.  pleasant, painful, and neutral feeling.” 
“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti? 
“What are these three feelings?” 
ayaṁ adukkhamasukhā vedanā”ti. 
This is neutral feeling.” 
“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti? 
“What is pleasant and what is painful regarding each of the three feelings?” 
adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti. 
Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.” 
“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti? 
“What underlying tendencies underlie each of the three feelings?” 
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. 
“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.” 
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti? 
“Do these underlying tendencies always underlie these feelings?” 
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. 
“No, they do not.” 
“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti? 
“What should be given up in regard to each of these three feelings?” 
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti. 
“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion 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.” 
“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti? 
“Should these underlying tendencies be given up regarding all instances of these feelings?” 
“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. 
“No, not in all instances. 
Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti? 
“What is the counterpart of neutral feeling?” 
“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti. 
“Ignorance.” 

“nikkhama, pāpima;  “Come out, Wicked One, 
nikkhama, pāpima. 
come out! 
‘nikkhama, pāpima; 
 
nikkhama, pāpima. 
 
nikkhama, pāpima; 
 
nikkhama, pāpima. 
 
‘nikkhama, pāpima; 
 
nikkhama, pāpima. 
 

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.  ‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’ 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
 

kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ—  the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, pertaining to an individual, that’s space, spacious, and appropriated. 

Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.  I don’t endorse that, and do not accept it. 
Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. 
 

Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

“Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?  “Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful qualities decline and their skillful qualities grow?” 
“Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? 
“Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?” 
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; 
‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ 
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. 
‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’ 
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; 
‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ 
‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. 
‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’ 
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ— 
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. And they have the following qualities: 
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati. 
It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. 

‘sabbaṁ me nakkhamatī’”ti.  ‘Nothing is acceptable to me.’” 
‘sabbaṁ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? 
is that acceptable to you?” 
‘sabbaṁ me khamatī’ti; 
‘Everything is acceptable to me.’ 
‘sabbaṁ me nakkhamatī’ti; 
‘Nothing is acceptable to me.’ 
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. 
‘Some things are acceptable to me and some things are not.’ 
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti 
Regarding this, the view of the ascetics and brahmins to whom everything is acceptable 
tatraggivessana ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti 
The view of the ascetics and brahmins to whom nothing is acceptable 
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti. 
some things are acceptable and some things are not. 
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; 
Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping. 
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. 
Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping. 
‘sabbaṁ me khamatī’ti 
everything is acceptable, 
sabbaṁ me khamatīti, 
everything is acceptable. 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti, 
an ascetic or brahmin to whom nothing is acceptable, 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti— 
and an ascetic or brahmin to whom some things are acceptable and some things are not. 
‘sabbaṁ me nakkhamatī’ti 
nothing is acceptable, 
sabbaṁ me nakkhamatīti, 
nothing is acceptable. 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, 
an ascetic or brahmin to whom everything is acceptable, 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti— 
and an ascetic or brahmin to whom some things are acceptable and some things are not. 
‘ekaccaṁ me khamati, ekaccaṁ me nakkhamatī’ti 
some things are acceptable to me and some things are not, 
ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti, 
some things are acceptable and some things are not. 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me khamatīti, 
an ascetic or brahmin to whom everything is acceptable, 
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—sabbaṁ me nakkhamatīti— 
and an ascetic or brahmin to whom nothing is acceptable. 
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. 
pleasant, painful, and neutral. 
Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; 
At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; 
Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; 
At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; 
Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; 
At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; 
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. 
you only feel a neutral feeling. 
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. 
 
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; 
Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings. 

Puna caparaṁ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. 
Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; 
Suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. 

Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.  But then winds came out my ears making a loud noise, 
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. 
 

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.  I endorse and accept this, and am satisfied with it. 
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. 
 
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. 
 
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. 
 
tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. 
I endorse and accept this, and am satisfied with it. 

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they apply zeal, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom. 
Yasmā ca kho dhammā nijjhānaṁ khamanti tasmā chando jāyati. 
 
Yasmā ca kho atthaṁ upaparikkhati tasmā dhammā nijjhānaṁ khamanti. 
 
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. 
I endorse and accept this, and am satisfied with it. 
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. 
I endorse and accept this, and am satisfied with it. 
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. 
I endorse and accept this, and am satisfied with it. 
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. 
I endorse and accept this, and am satisfied with it. 
tañca panamhākaṁ ruccati ceva khamati ca tena camha attamanā. 
I endorse and accept this, and am satisfied with it. 

“kacci te, dhanañjāni, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Dhanañjāni; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
“I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.  But then winds came out my ears making a loud noise, 
evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. 
 

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. 
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti. 
We endorse and accept this, and we are satisfied with it.’ 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …” 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
 
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. 
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ 
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti—  ‘The self and the cosmos experience neither happiness nor suffering.’ 
adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. 
or experience neither happiness nor suffering. It’s simply not possible for them to have personal knowledge of this that is pure and bright, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation. 
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: 
Now, some ascetics and brahmins, letting go of theories about the past and the future, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enter and remain in neutral feeling. 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. 
‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ 
Tassa sā adukkhamasukhā vedanā nirujjhati. 
Then that neutral feeling ceases. 
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. 
When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises. 
evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. 
 
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṁ vedanaṁ upasampajja viharati: 
This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, going beyond the rapture of seclusion and pleasure not of the flesh, enters and remains in neutral feeling. 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharāmī’ti. 
‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’ 
Tassa sā adukkhamasukhā vedanā nirujjhati. 
Then that neutral feeling ceases. 
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṁ sukhaṁ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. 
When neutral feeling ceases, pleasure not of the flesh arises; and when pleasure not of the flesh ceases, neutral feelings arises. 
Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: 
Now, some ascetics and brahmins, letting go of theories about the past and the future, not fixating on the fetters of sensuality, go beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. 
Ayaṁ kho bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṁyojanānaṁ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā: 
This good ascetic or brahmin, letting go of theories about the past and the future, not fixating on the fetters of sensuality, goes beyond the rapture of seclusion, pleasure not of the flesh, and neutral feeling. 
Atha ca panāyaṁ bhavaṁ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṁ vā upādiyamāno upādiyati, aparantānudiṭṭhiṁ vā upādiyamāno upādiyati, kāmasaṁyojanaṁ vā upādiyamāno upādiyati, pavivekaṁ vā pītiṁ upādiyamāno upādiyati, nirāmisaṁ vā sukhaṁ upādiyamāno upādiyati, adukkhamasukhaṁ vā vedanaṁ upādiyamāno upādiyati. 
Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or pleasure not of the flesh, or neutral feeling. 

Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, with the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. 
And he distinguished the phenomena of the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. 

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti.  ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ 
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti. 
‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four gods receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’ 
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. 
‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. 
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. 
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’ 
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. 
‘When the being intent on awakening emerges from his mother’s womb, two showers of water appear from the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’ 
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 

“kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?  “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” 
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti. 
“I’m keeping well, Blessed One; I’m all right. And I’m having no trouble getting almsfood.” 
“kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? 
“I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” 
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. 
“We’re keeping well, Blessed One; we’re all right. And we’re having no trouble getting almsfood.” 

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;  “Mendicants, suppose there were two houses with doors. A person with clear eyes standing in between them would see people entering and leaving a house and wandering to and fro. 
So tena dvārena nikkhamati. 
and they make it out that door. 
So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. 
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. 
Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. 
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. 

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti.  After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’ 

Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. 
When consciousness follows after that neutral feeling—tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be stuck internally. 
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, they enter and remain in the fourth absorption … 
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati. 
When consciousness does not follow after that neutral feeling—not tied, attached, and fettered to gratification in that neutral feeling—the mind is said to be not stuck internally. 

“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.  “Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya. 
Knowing this, pursue inner pleasure. 
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti— 
‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ 
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti— 
‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti— 
Knowing this, pursue inner pleasure.’ 
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti— 
Knowing this, pursue inner pleasure.’ 

kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ—  the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, pertaining to an individual, that’s space, spacious, and appropriated. 
‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti. 
It knows ‘pleasure’ and ‘pain’ and ‘neutral’. 
Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
Neutral feeling arises dependent on a contact to be experienced as neutral. 
So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ 
‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. 
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’ 
Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
 
So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. 
 
‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. 
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’ 
Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. 
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. 
adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. 
If they feel a neutral feeling, they feel it detached. 

“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
“I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident. 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.” 

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Reverend Channa; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo. 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 

yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;  But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’ 
Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; 
But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’ 
Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; 
 
Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; 
 

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.  Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. 
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life. 
manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. 
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. 
When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. 
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life. 
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. 
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. 
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life. 
“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. 
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a condition for what is felt as pleasant, painful, or neutral. 
Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. 
When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, 
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. 
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life. 

“Cakkhuṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, rūpe ajānaṁ apassaṁ yathābhūtaṁ, cakkhuviññāṇaṁ ajānaṁ apassaṁ yathābhūtaṁ, cakkhusamphassaṁ ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, cakkhusmiṁ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati.  “Mendicants, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re aroused by these things. 
manaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, dhamme, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manoviññāṇaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manosamphassaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, manasmiṁ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati. 
mind, ideas, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by these things. 
Cakkhuñca kho, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, rūpe jānaṁ passaṁ yathābhūtaṁ, cakkhuviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, cakkhusamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, cakkhusmiṁ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati. 
When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by these things. 
manaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, dhamme jānaṁ passaṁ yathābhūtaṁ, manoviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, manosamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, manasmiṁ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati. 
mind, ideas, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by these things. … 

dukkhamassa mahabbhayan”ti.  Suffering is their greatest fear.” 

Kathaṁvidho dukkhamaticca iriyati,  What kind of person lives on after transcending suffering? 
Tathāvidho dukkhamaticca iriyati, 
That kind of person lives on after transcending suffering. 

Yo dukkhamaddakkhi yatonidānaṁ,  When a person has seen where suffering comes from 

“Yo dukkhamaddakkhi yatonidānaṁ,  “When a person has seen where suffering comes from 

Ekohaṁ jhāyaṁ sukhamanubodhiṁ,  alone, practicing absorption, I awakened to bliss. 

‘Ārambhatha nikkamatha,  ‘Rouse yourselves! Try harder! 
Ārambhatha → ārabhatha (bj); ārabbhatha (sya-all, pts1ed, pts2ed) | nikkamatha → nikkhamatha (bj, pts1ed, pts2ed) 

Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisati, sāyaṁ vā nikkhamati aparajju vā kāle.  Now at that time after Venerable Nigrodhakappa had finished his meal, on his return from almsround, he would enter his dwelling and not emerge for the rest of that day, or the next. 

pītisukhamasaṁsayaṁ;  and rapture and bliss as well, no doubt. 

Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṁ chambhitattaṁ lomahaṁso udapādi, tatova puna nivattitukāmo ahosi.  But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back. 
“kacci, bhante, bhagavā sukhamasayitthā”ti? 
“Sir, I trust the Buddha slept well?” 

“nikkhama, samaṇā”ti.  “Get out, ascetic!” 
“nikkhama, samaṇā”ti. 
“Get out, ascetic!” 
“nikkhama, samaṇā”ti. 
“Get out, ascetic!” 
“nikkhama, samaṇā”ti. 
“Get out, ascetic!” 
Kathaṁsu dukkhamacceti, 
How do you get over suffering? 
Vīriyena dukkhamacceti, 
By energy you get past suffering, 

Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati.  And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words. 
niccaṁ khamati dubbalo. 
for a weakling must always be patient. 

niccaṁ khamati dubbalo.  for a weakling must always be patient. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 

Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.  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. 
Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. 
If they feel a neutral feeling, they feel it detached. 

Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā.  Neutral feeling arises dependent on a contact to be experienced as neutral. 
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. 
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. 
adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. 
Neutral feeling arises dependent on a contact to be experienced as neutral. 
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati. 
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. 

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

“Khama, bhante kassapa, bālo mātugāmo”ti.  “Forgive her, sir. The woman’s a fool.” 

Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti;  The needles bored into his head and out his mouth, 
mukhe pavisitvā urato nikkhamanti; 
into his mouth and out his chest, 
ure pavisitvā udarato nikkhamanti; 
into his chest and out his belly, 
udare pavisitvā ūrūhi nikkhamanti; 
into his belly and out his thighs, 
ūrūsu pavisitvā jaṅghāhi nikkhamanti; 
into his thighs and out his calves, 
jaṅghāsu pavisitvā pādehi nikkhamanti; 
and into his calves and out his feet. 

“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati.  “Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. 

Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.  It feels pleasure, pain, and neutral. 

“kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Vakkali; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.” 

“kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti?  “I hope you’re keeping well, Assaji; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti. 
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.” 
Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti. 
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. 
adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. 
If they feel a neutral feeling, they feel it detached. 

kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?  hope you’re keeping well; they hope you’re all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’” 
‘kacci te, āvuso, khamanīyaṁ …pe… no abhikkamo’”ti? 
hope you’re keeping well; they hope you’re all right. They hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti. 
“Reverend, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.” 
‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti. 
 

Adukkhamasukhīsutta  The Self Is Neither Happy Nor Suffering 
Adukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) 
“Adukkhamasukhī attā hoti arogo paraṁ maraṇā”ti? 
“‘The self is neither happy nor suffering, and is healthy after death’?” … 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. 
 
Adukkhamasukhī attā hoti, 
 

Adukkhamasukhīsutta  The Self Is Neither Happy Nor Suffering 
Adukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
‘The self is neither happy nor suffering, and healthy after death’?” 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. 
‘The self is neither happy nor suffering, and is healthy after death.’ 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. 
‘The self is neither happy nor suffering, and healthy after death.’ 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. 
‘The self is neither happy nor suffering, and is healthy after death.’ 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. 
‘The self is neither happy nor suffering, and healthy after death.’” 

Adukkhamasukhīsutta  The Self Is Neither Happy Nor Suffering 
Adukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? 
‘The self is neither happy nor suffering, and is healthy after death’?” 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. 
‘The self is neither happy nor suffering, and healthy after death.’ 
‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. 
‘The self is neither happy nor suffering, and is healthy after death.’ 

Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;  Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. 

Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;  Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. 

Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;  Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person. 

“Idhāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.  “Reverend, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ …pe…  The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up. 
jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṁ pahātabbaṁ, jivhāsamphasso pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. 
tongue … 
mano pahātabbo, dhammā pahātabbā, manoviññāṇaṁ pahātabbaṁ, manosamphasso pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. 
mind should be given up. Ideas should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up. 

Cakkhuṁ, bhikkhave, abhiññā pariññā pahātabbaṁ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṁ abhiññā pariññā pahātabbaṁ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ …pe…  The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding. 
jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṁ abhiññā pariññā pahātabbaṁ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. 
tongue … 
mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṁ abhiññā pariññā pahātabbaṁ, manosamphasso abhiññā pariññā pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. 
mind should be given up by direct knowledge and complete understanding. Ideas should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya …pe…  painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering. 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. 
painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering. 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… 
 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. 
painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering. 

Cakkhu, bhikkhave, ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.  The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning. 
jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ, jivhāsamphasso āditto. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. 
The ear … nose … tongue … body … 
mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ, manosamphasso āditto. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. 
The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning. 
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… 
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ.  The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed. 
jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṁ addhabhūtaṁ, jivhāsamphasso addhabhūto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. 
The ear … nose … tongue … 
mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṁ addhabhūtaṁ, manosamphasso addhabhūto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. 
mind is oppressed. Ideas are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe…  They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… 
body … 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. 
They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ 

cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati.  eye consciousness … eye contact. And they don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. 
They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ 

“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?” 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? 
 
“Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… 
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. 
jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…. 
They grow disillusioned with the ear … nose … tongue … body … 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ …pe…  And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn. 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. 
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ …pe…  And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. 
The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent. 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ …pe…  And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed. 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ. 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi upassaṭṭhaṁ. 
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed. 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.  And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. 
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti.   
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato saṁyojanā pahīyanti. 
 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti.   
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato saṁyojanā samugghātaṁ gacchanti. 
 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato anusayā samugghātaṁ gacchanti.   

“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?” 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti? 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… 
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?  “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

“kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?  “I hope you’re keeping well, mendicant; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ …pe… 
“Sir, I’m not keeping well, I’m not getting by. … 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe…  And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo. 
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it. 

yampidaṁ cakkhusamphassa …pe… adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo …pe…   
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. Tatra te chando pahātabbo. 
 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā. Tatra te chando pahātabbo.   

yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe…  And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. … 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. 
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe…  And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. … 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. 
And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other. 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ.  The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. 

Rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati …pe…  Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away. 
mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati. 
The mind … ideas … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away. 

mano palokadhammo, dhammā palokadhammā, manoviññāṇaṁ palokadhammaṁ, manosamphasso palokadhammo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ.  The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also liable to wear out. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā.  The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self. 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?” 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti?  “I hope you’re keeping well, Reverend Channa; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. 
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. 
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. 
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. 
 
Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. 
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya; 
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ 

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya.  Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ 
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. 
 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. 
Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ 

‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe…  the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. … 
‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. 
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent. 

‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti.  the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up. 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ.  The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up. 

Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṁ.  The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… 
Neutral feeling arises dependent on a contact to be experienced as neutral. 
Saṁvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṁ. 
 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… 
 
Saṁvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṁ. 
The mind element is found, as are ideas that are a basis for equanimity, and mind consciousness. 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
Neutral feeling arises dependent on a contact to be experienced as neutral. 

Cakkhunā kho paneva rūpaṁ disvā ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ adukkhamasukhavedaniyañca.  Then they see a sight and understand it to be a basis for equanimity. 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral. 
Manasā kho paneva dhammaṁ viññāya ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti manoviññāṇaṁ adukkhamasukhavedaniyañca. 
Then they know an idea and understand it to be a basis for equanimity. 
Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
Neutral feeling arises dependent on a contact to be experienced as neutral. 

Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe…  It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent. 
jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… 
They see that the ear … nose … tongue … body … 
mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati. 
mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent. 

Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe…  It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering. 
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati. 
mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering. 

Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe…  It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self. 
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati. 
They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?  The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ;  The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. 

Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe…  It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. 
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent. 

Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe…  It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. … 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. 
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe…  The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it. 
Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… 
 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo …pe…  The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it. 
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo …pe…  The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it. 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo. 
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati.  And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up. 

yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati.  And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, substantialist view is given up. 

Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato attānudiṭṭhi pahīyati …pe…   
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti. 
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up.” 

iti cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ’.  the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent. 
iti sotaṁ aniccaṁ, saddā aniccā, sotaviññāṇaṁ aniccaṁ, sotasamphasso anicco, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. 
the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent. 
iti mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ”. 
the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’ 
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. 
They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 
adukkhamasukhaṁ saha; 
internally and externally— 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. 
The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion 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. 
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. 
When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. 
Adukkhamasukhaṁ santaṁ, 
As for that peaceful, neutral feeling: 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. 
Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. 
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— 
When a mendicant has seen these three feelings in this way, 
dukkhamaddakkhi sallato; 
and suffering as a dart, 
Adukkhamasukhaṁ santaṁ, 
and that peaceful, neutral feeling 

“Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati.  “Mendicants, an unlearned ordinary person feels pleasant, painful, and neutral feelings. 
Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. 
A learned noble disciple also feels pleasant, painful, and neutral feelings. 
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. 
The underlying tendency to ignorance about neutral feeling underlies that. 
Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati. 
If they feel a neutral feeling, they feel it attached. 
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. 
There’s no underlying tendency to ignorance about neutral feeling underlying that. 
Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. 
If they feel a neutral feeling, they feel it detached. 

Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti:  While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand: 
‘uppannā kho myāyaṁ adukkhamasukhā vedanā. 
‘A neutral feeling has arisen in me. 
Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti. 
So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ 
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. 
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling. 
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati. 
As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling. 
adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. 
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. 
adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. 
If they feel a neutral feeling, they feel it detached. 

uppajjati adukkhamasukhā vedanā.  if neutral feelings arise, they understand: 
‘uppannā kho myāyaṁ adukkhamasukhā vedanā; 
‘A neutral feeling has arisen in me. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 
Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. 
Neutral feeling arises dependent on a contact to be experienced as neutral. 
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. 
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
Pleasant, painful, and neutral feeling. 

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.  In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. 
adukkhamasukhā ca yā. 
and those that are neutral. 

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.  In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.” 

Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati.  In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. 
Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. 
Also pleasant, painful, and neutral feelings of the flesh arise. 
Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti. 
Also pleasant, painful, and neutral feelings not of the flesh arise.” 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  pleasant, painful, and neutral. 
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
 
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— 
 
Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. 
 
Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.  ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. 
everything an individual experiences is because of past deeds 
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. 
everything an individual experiences is because of past deeds 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings. … 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasant, painful, and neutral. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasant, painful, and neutral. 

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  pleasant, painful, and neutral. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.  Pleasant, painful, and neutral feeling. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feelings. 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  ‘It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
So khvāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. 
And so … I was entering and remaining in the fourth absorption. 
So khvāhaṁ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. 
And so, after some time … I entered and remained in the fourth absorption. 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

“Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Kassapa; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

“Kacci te, moggallāna, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Moggallāna; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

diṭṭhaṁ, bhante, bhagavato khamanīyaṁ;  that he’s keeping well, 

‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti.  They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ 
‘Avitakkomhi avicāro, ajjhattaṁ satimā sukhamasmī’ti pajānāti. 
They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’ 
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. 
And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’ 
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. 
And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, mindful; I am happy.’ 
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. 
And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, mindful; I am happy.’ 
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. 
And they also understand: ‘I meditate observing an aspect of principles—keen, aware, mindful; I am happy.’ 

So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.  As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. 
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. 
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ 

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamoti.  “Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—  Pleasant, painful, and neutral feeling. 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  The faculty of equanimity should be seen as neutral feeling. 

Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  The faculty of equanimity should be seen as neutral feeling. 

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati,  It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti,  ‘With the giving up of pleasure and pain, and the ending of former happiness and sadness, may I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ 
adukkhamasukhañce vedanaṁ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. 
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. 
adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. 
If they feel a neutral feeling, they feel it detached. 

“kacci te, dīghāvu, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, Dīghāvu; I hope you’re all right. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti.  And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. 

Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti.  And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. 

“kacci te, gahapati, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” 
“Na me, bhante, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 

“kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?  “I hope you’re keeping well, householder; I hope you’re all right. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.” 
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
“Sir, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.”