on what the Buddha taught
Saṃyutta Nikāya
Saḷāyatanavaggo
Vedanāsaṃyuttaṃ
Sagāthāvaggo
Sallasuttaṃ
SN36.6
'Not having learned, almsmen, the commoner gets to feel a feeling also happily, gets to feel a feeling also sufferingly, gets to feel a feeling also neither happily nor sufferingly. In this, almsmen, what is the distinction, what is the peculiarity, what is making the difference for the learned hearer of what is noble with the not learned commoner?'
'Our principles are, venerable, rooted in the exalted one...'
'Not having learned, almsmen, the commoner being touched by a feeling to suffer grieves, is in misery, wails, beats the chest, laments, meets with bewilderment. He gets to feel two feelings: and a bodily and a mental. Therefor also as, almsmen, a man would be pierced with a spike. That with this, along the piercing, he would be pierced by a second spike. Because so, almsmen, that man gets to feel the feeling by two spikes. OK just so, almsmen, not having learned the commoner being touched by a feeling to suffer grieves, is in misery, wails, beats the chest, laments, meets with bewilderment. He gets to feel two feelings: and a bodily and a mental. OK just like that yet being touched by a feeling to suffer; resistance is. That with this, with a feeling to suffer, resistance; what to a feeling to suffer the tendency for resistance is, that lies dormant. He, being touched by a feeling to suffer, welcomes the happiness by lust.
Therefor, of what cause?
For he, almsmen, doesn't know. The commoner has not learned the going out of a feeling to suffer other than from the happiness by lust. For that he has been pleased with happiness by lust and what by a feeling to be happy the tendency for passion is, that lies dormant. He essentially not knows and the rise, and the setting, and the sweetness, and the wretchedness, and the going out of those feelings. For he essentially not understood and the rise, and the setting, and the sweetness, and the wretchedness, and the going out of those feelings, what to a feeling neither happily nor sufferingly the tendency for not knowing is that lies dormant. That if he gets to feel a feeling happily, he gets to feel this linked. If he gets to feel a feeling sufferingly, he gets to feel this linked. If he gets to feel a feeling neither happily nor sufferingly, he gets to feel this linked. This is called, almsmen, 'the commoner who has not learned: linked with birth, with oldness, with death, with sorrows, with lamentations, with sufferings, with distresses, with unrests; linked to suffering' I say.
OK and having learned, almsmen, the hearer of what is noble being touched by feeling to suffer grieves not, is not in misery, wails not, not beats the chest, laments not, not meets with bewilderment; he gets to feel one feeling: bodily, not mental. Therefor also as, almsmen, a man would be pierced with a spike. That with this, after piercing, he would not be pierced by a second spike. Because so, almsmen, that man gets to feel the feeling by one spike. OK just so, almsmen, having learned the hearer of what is noble being touched by a feeling to suffer grieves not, is not in misery, wails not, not beats the chest, laments not, not meets with bewilderment; he gets to feel one feeling: bodily, not mental. OK just like that yet being touched by a feeling to suffer; resistance is not. That with this, with a feeling to suffer, no resistance; what to a feeling to suffer the tendency for resistance is, that does not lie dormant. He, being touched by a feeling to suffer, does not welcome the happiness by lust.
Therefor, of what cause?
For he, almsmen, does know. The hearer of what is noble has learned the going out of a feeling to suffer other than from happiness by lust. For that he has not been welcoming the happiness by lust; what by a feeling to be happy the tendency for passion is, that does not lie dormant. He essentially knows: and the rise, and the setting, and the sweetness, and the wretchedness, and the going out of those feelings. For he essentially understood and the rise, and the setting, and the sweetness, and the wretchedness, and the going out of those feelings, what to a feeling neither happily nor sufferingly the tendency for not knowing is that does not lie dormant. That if he gets to feel a feeling happily, he gets to feel this unlinked. If he gets to feel a feeling sufferingly, he gets to feel this unlinked. If he gets to feel a feeling neither happily nor sufferingly, he gets to feel this unlinked. This is called, almsmen, 'the hearer of what is noble who has learned: unlinked with birth, with oldness, with death, with sorrows, with lamentations, with sufferings, with distresses, with unrests; unlinked to suffering' I say.
OK this, almsmen, is the distinction, this is the peculiarity, this is making the difference for the learned hearer of what is noble with the not learned commoner.'
The wise gets to feel no feeling,
also happily also sufferingly, he is very learned indeed.
And this, of the steadfast with the commoner,
is the great distinction of wholesomeness.
For the very learned, of the inclined principle,
clearly seen is this world and beyond.
For pleasant principles not shake the mind,
from the unpleasant no resistance comes.
For those compliances and/or non-compliances
are scattered, they are gone; not 'they are'.
Having familiarized the path and the stainless, the sorrowless,
he rightly knows the going beyond of existence.