Bahuvedanīya Sutta - Bahuvedanīya Sutta. Like this I hear. At one time, the Blessed One was staying at Sāvatthi (Sāvatthi), Jetavana (Jāna Forest), his monastery Anāthapiṇḍika (Level of Solitude). Then the carpenter Pancakanga (Five Parts) came to the Venerable Udāyi (Udādi), after arriving, bowed to him and sat down to one side. Having sat down to one side, the carpenter Pancakanga said to Venerable Udāyi —Venerable Udāyi, how long does the Blessed One say? —Householder, the World-Honored One teaches that there are three feelings: a pleasant feeling, a painful feeling, a non-painful and a non-pleasant feeling. Householder, these three feelings are mentioned by the Blessed One. —Venerable Udāyi, the Blessed One does not teach the three feelings. The World-Honored One taught only two feelings: a happy feeling and a painful feeling. Venerable sir, this non-suffering, non-happy feeling, the World-Honored One preaches is the ultimate victory for those who have attained tranquility. For the second time, the venerable Udāyi said to the carpenter Pancakanga —Householder, the Blessed One does not teach two feelings. The World-Honored One taught three feelings: a happy feeling, a painful feeling, a non-suffering, and a happy feeling. Householder, these three feelings are mentioned by the Blessed One. For the second time, the carpenter Pancakanga said to Venerable Udāyi —Venerable Udāyi, the Blessed One did not teach the three feelings. The World-Honored One taught only two feelings: a happy feeling and a painful feeling. Venerable sir, this non-suffering, non-happy feeling, the World-Honored One preaches is the ultimate victory for those who have attained tranquility. For the third time, the venerable Udāyi said to the carpenter Pancakanga —Householder, the Blessed One does not teach two feelings. The World-Honored One taught three feelings: a happy feeling, a painful feeling, a non-suffering, and a happy feeling. Householder, these three feelings are mentioned by the Blessed One. For the third time, the carpenter Pancakanga said to Venerable Udāyi —Venerable Udāyi, the Blessed One did not teach the three feelings. The World-Honored One taught only two feelings: a happy feeling and a painful feeling. Venerable sir, this non-suffering, non-happy feeling, the World-Honored One preaches is the ultimate victory for those who have attained tranquility. So, Venerable Udāyi could not convince the carpenter Pancakanga. And the carpenter Pancakanga could not convince the Venerable Udāyi. Venerable Ānanda overheard this conversation between Venerable Udāyi and the carpenter Panacakanga. Then the Venerable Ānanda went to the Blessed One, after having bowed down to the Blessed One and sat down to one side, having sat down to the other side, the Venerable Ānanda narrated the entire conversation between the Venerable Udāyi and the carpenter Pancakanga. . When the Blessed One heard this, he said to the venerable Ānanda, nanda, although Udāyi's method is correct, the carpenter Pancakanga does not accept it. Although the method of the carpenter Pancakanga is correct, but Udāyi does not accept it. Ānanda, the two feelings I speak of are according to one dharma-door; three life is I talk about depending on a method; years of life I talk about depending on a method; six life is mentioned by me depending on a method; eighteen life is mentioned by me according to a method; thirty-six life is mentioned by me according to a method; One hundred and eight life spans are mentioned by me depending on a method. Thus, Ānanda, the dharma is taught by me according to the dharma-door. Because, Ānanda, the dharma is taught by me according to the method, for those who do not accept, disagree, or delight in what is well said, well explained, well presented, and well presented. This will happen: they will live fighting, arguing, arguing, fighting each other with weapons of the tongue. Thus, Ānanda, the dharma is taught by me according to the dharma-door. Because, Ānanda, the Dharma is taught by me according to such a method, to those who accept, agree, and delight in what is well said, well explained, and well presented together, then this event will happen. out: they will live in harmony, agree, rejoicing together, like water and milk, and looking at each other with loving eyes. There are, Ānanda, these five nurturing desires. What is the year? Forms cognizable by the eye, agreeable, agreeable, agreeable, pleasurable, correspond to sensuality, attraction, sounds cognisable by the ear... smells cognisable by the nose... tastes cognisable by the tongue... tactile due to the body-feeling, likable, agreeable, agreeable, agreeable, corresponding to sensuality, attractive. This, Ānanda, is the cultivation of the five desires. This condition, Ānanda, for the cultivation of five sensual pleasures, gives rise to happiness and joy, thus called sensual pleasures. Ānanda, whoever says thus: 'This bliss and joy are supreme that can be experienced by living beings', I cannot accept that. Why? For there is one bliss that is different from the other, more sublime and sublime. And what is it, Ānanda, that is different from the other, more sublime and sublime? Here, nanda, a bhikkhu who has renounced sensual pleasures and unwholesome states, witness and stay in the first Zen, a state of bliss born of seclusion, with application, with four. This bliss, Ānanda, is different from that, more subtle and sublime. Ānanda, whoever says thus: 'This bliss and joy are supreme that can be experienced by sentient beings', I cannot accept that. Why? Because there is a pleasant feeling that is different from the other, more subtle and sublime. And what is it, Ānanda, that is different from the other, more sublime and sublime? Here, Ānanda, a bhikkhu has ceased to seek and is volition, and attains and abides in the second jhāna, a state of rapture born of concentration, without thought, without thinking, with one-pointed inner stillness. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu, detached from joy and equanimity, mindfully aware, feel the feeling of happiness that the Saints call equanimity, peace, and abiding in the third Zen. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu, relinquishes pleasure, liberates suffering, extinguishes joy and grief, which he has felt before, attains and abides in the fourth jhāna free from pain and pleasure, with pure mindfulness. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu who has completely overcome the perception of form, has eradicated the perception of existence and the perception of existence, and has not conceived any difference between perception and thought, thinking: 'Space is boundless', attains and abides in the base of boundless space. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu who completely transcends the base of boundless space, thinks: 'Consciousness is boundless,' attains and abides in the base of boundless Consciousness. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu who completely transcends the base of boundless consciousness, thinking that there is nothing, attains and abides in the base of Nothingness. This bliss, Ānanda, is different from that, more subtle and sublime. Who, Ānanda, says thus: "This bliss and joy are supreme ...", ... what is more sublime and sublime? Here, Ānanda, a bhikkhu has completely transcended the base of nothingness, attained and abided in the base of neither perception nor non-perception. This bliss, Ānanda, is different from that, more subtle and sublime. Hey nanda, Whoever says the following: "This bliss and joy is the ultimate that sentient beings can experience", I cannot accept that. Why? For there is a pleasant feeling that is different from the other, more subtle and sublime. And what is it, Ānanda, that is different from the other, more sublime and sublime? Here, Ānanda, a bhikkhu who has completely transcended the base of neither perception nor non-perception, attains and abides in the cessation of perception and feeling. This bliss, Ānanda, is different from that, more subtle and sublime. When this happens, Ānanda, the wandering ascetics may say thus: 'The recluse Gotama speaks of the cessation of perception and feeling, and that concentration belongs to pleasant feeling. What is such, what is such? Having said that, Ānanda, wandering ascetics should be answered as follows: "Friends, the Blessed One does not hold that only that which is dependent on pleasant feeling belongs to bliss; because, sages, The World-Honored One maintains that wherever there is a feeling of happiness, that place belongs to bliss." Thus the Blessed One preached. Venerable Ānanda rejoiced and believed in the Blessed One's words. END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.