1.3.2. Vedanānupassanā–Contemplation of the Feeling

[Full title: The four foundations of mindfulness (cattaro satipaṭṭhāna)—(2): Vedanānupassanā–Contemplation of the Feeling]

The Pāli term vedanā is ‘feeling', derived from the verb vedeti, which means both to ‘feel' and to ‘know'.^[1] In its usage in the discourses, vedanā comprises both bodily and mental feelings.^[2] Vedanā does not include ‘emotion' in its range of meaning. Although emotions arise dependent on the initial input provided by feeling, they are more complex mental phenomena than bare feeling itself.^[3]

The first part of the satipaṭṭhāna instructions for contemplating feelings distinguishes between three basic kinds of feelings:

"When feeling a pleasant feeling, he knows: ‘I feel a pleasant feeling'; when feeling an unpleasant feeling, he knows: ‘I feel an unpleasant feeling'; when feeling a neutral feeling, he knows: ‘I feel a neutral feeling.' When feeling a worldly pleasant feeling, he knows: ‘I feel a worldly pleasant feeling'; when feeling an unworldly pleasant feeling, he knows: ‘I feel an unworldly pleasant feeling'; when feeling a worldly unpleasant feeling, he knows: ‘I feel a worldly unpleasant feeling'; when feeling an unworldly unpleasant feeling, he knows: ‘I feel an unworldly unpleasant feeling'; when feeling a worldly neutral feeling, he knows: ‘I feel a worldly neutral feeling'; when feeling an unworldly neutral feeling, he knows: ‘I feel an unworldly neutral feeling.'”^[4]

How does, bhikkhus, the practicing bhikkhu stay through discerning on feelings as feeling over and over? In this noble admonishment, bhikkhus, the practicing bhikkhu distinguishes that “agreeable feeling is felt” when agreeable feeling which varies in two kinds, bodily agreeable feeling and mentally agreeable feeling is felt. He distinguishes that “disagreeable feeling is felt” when disagreeable feeling which varies in two kinds bodily disagreeable feeling and mentally agreeable feeling, is felt. He distinguishes that “neutrality feeling is felt” when neutrality feeling which is neither disagreeable nor agreeable one, is felt.

When agreeable feeling which concerns with sensual pleasure is felt (he) distinguishes that “agreeable feeling which concerns with sensual pleasure is felt”.

When agreeable feeling which does not concerns with sensual pleasure is felt (he) distinguishes that “agreeable feeling which does not concerns with sensual pleasure is felt”.

When disagreeable feeling which concerns with sensual pleasure is felt (he) distinguishes that “disagreeable feeling which concerns with sensual pleasure is felt”.

When disagreeable feeling which does not concerns with sensual pleasure is felt (he) distinguishes that “disagreeable feeling which does not concerns with sensual pleasure is felt”.

When neutrality feeling which is neither agreeable nor disagreeable one feeling which concerns with sensual pleasure is felt (he) distinguishes that “neutrality feeling which concerns with sensual pleasure is felt”.

When neutrality feeling which is neither agreeable nor disagreeable one feeling which does not concerns with sensual pleasure is felt (he) distinguishes that “neutrality feeling which does not concerns with sensual pleasure is felt”.^[5]

The instruction given here requires meditators to be simply aware or mindful of whatever feeling that arises in the present moment, just to know the feeling vividly as it really is. Like most of other techniques in the Satipaṭṭhāna Sutta, the strategy is to maintain a bare awareness of the phenomena that are taking place without intention to change or maintain them. According to the law of dependent origination, whatever feeling arises, it may result in the arising of “craving” (taṇhā) and all the misery that follows, if it is not paid attention to wisely.^[6] This shows how significant the contemplation of feelings is.

Feeling can be divided into various subclasses.^[7] The distinction between “worldly” (sāmisa) and “unworldly” (nirāmisa) feelings in the instruction above is concerned with the spiritual value of the feelings, according to the Majjhimanikāya commentary, the Papañcasūdanī. The worldly feeling is concerned with the “five cords of sensual pleasure” (pañcakāmaguṇā), namely, the five desirable and sensually enticing sensual objects; the unworldly feeling is related to “renunciation” (nekkhamma), that is, the spiritual trainings in the discipline of the Buddha.^[8] The Majjhimanikāya commentary, Papañcasūdanī refers us to the Saḷāyatanavibhaṅga sutta^[9] for a detailed exposition of these six types of feelings. Understood in the context of that sutta, worldly pleasant feelings are those arising from either the obtainment of desirable sensual objects or a recollection of them; worldly unpleasant feelings are those arising from either the loss of desirable sensual objects or the thought of that loss; and worldly neutral feelings are those arising in ordinary persons. Similarly, unworldly pleasant feelings are those arising from the realization of the nature of impermanence in mental and physical phenomena; unworldly painful feelings are those arising in the longing for the supreme liberation; and unworldly neutral feelings are those arising in the knowledge of the impermanence of mental and physical phenomena. Although the Pāli commentary explains unworldly pleasant feeling as that arising from knowing the nature of impermanence, i.e. insight meditation, this does not mean that the pleasant feeling arising from samatha jhānas cannot be taken as an object for the contemplation of feeling. In fact, in contrast with Saḷāyatanavibhaṅga Sutta^[10] , explains “unworldly rapture” (nirāmisa pīti) as the joy arising from the first two form-sphere jhānas and “unworldly happiness” (nirāmisā sukha) as joy arising from the first three form-sphere jhānas.

1. Sukha-vedanā—The Contemplation of Pleasant Feelings

According to the Pāli English Dictionary (PTS), the term Sukha means “agreeable” “pleasant” “happiness”.^[11] The term sukha is used in the sense of “happiness” or “pleasure” as opposed to “suffering” “pain”. For example, sukha is associated with happy states of existence, i.e. the heavenly world. Being a human being is associated with much sukkah-vedanā and the heavenly world and nibbāna (Skt. nirvāna) are associated with extremely sukkah-vedanā.^[12] Two kinds of sukka are described in the section on ‘treatise on breathing’ in the Paṭisambhidāmagga Pāli, as kāyika (bodily) and cetasika (mental), are defined as follows; “Kāyikasukha” Any bodily well-being, bodily pleasure and pleasure felt as born of body contact, welcome, pleasant felling born of body contact, is bodily pleasure. “Cetasikasuka” Any mental well-being, mental pleasure, well-being and pleasure felt as born of mental contact, welcomes pleasant feelings as born of mental contact, is mental pleasure.”^[13]

The significance of the Pāli term sukha, besides qualifying feelings as being "pleasant", stands for various levels of a "happy" state of mind. The significance of sukha in the form of various types of happiness recognized and valued in early Buddhism can easily be underestimated. A close survey of the Pāli discourses, however, brings to light that the development of appropriate states of happiness forms an important aspect of the early Buddhist path to liberation. Thus an entire chapter of the Dhammapada is dedicated to the topic of sukha,^[14] and references to the experience of happiness are a recurring theme in the verses of awakened monks and nuns collected in the Theragāthā and the Therīgāthā. In order to explore the significance of sukha in the Pāli discourses, I will begin by examining different types of happiness followed by turning to the ethical perspective on happiness and the relationship between happiness and the development of the mind.

The distinction of pleasant feelings into "worldly", sāmisa, and "unworldly", nirāmisa, types can similarly be applied to forms of happiness.^[15] Worldly manifestations of happiness, sāmisa-sukha, arise in relation to sensual pleasure. Unworldly forms of happiness, nirāmisa-sukha, arise during absorption. More unworldly than unwo-rldly types of happiness, nirāmisā nirāmisatara sukha, represent the pleasure experienced by Arahants when reviewing their mental freedom from defilements.^[16]

The same basic distinction between worldly and unworldly types of happiness can be seen to underlie a set of analytical schemes applied to sukha. These contrast the happiness of lay life, gīhi-sukha, to the happiness of the life of one gone forth, pabbajita-sukha; or else sensual happiness, kāma-sukha, to non-sensual happiness, nekkhamma-sukha; ora gain happiness that is with attachment, upadhi-sukha, to happiness free from attachment, nirupadhi-sukha; or happiness related to the influxes, sāsava-sukha, to happiness not related to the influxes, anāsava-sukha; or happiness that is noble, ariya, to happiness that is, anariya.^[17]

Other distinctions of happiness are related to the development of deeper levels of concentration, contrasting the happiness that arises together with bliss, sappītika, to that withoutbliss, nippītika; or happiness associated with pleasure, sāta-sukha, to happiness associated with equanimity, upekkhā-sukha; or happiness derived from concentration, samādhi-sukha, to happiness not derived from concentration, asamādhi-sukha; or else happinessthat has a form as its object, rūpāramma-sukha, to happiness that has a formless object, arūpāramma-sukha.^[18]

Sensual pleasant feelings are not conducive to one’s spiritual progress, and indulgence in sensual pleasure is condemned as low, unbeneficial, and unworthy of pursuit.^[19] Even though the pleasant feelings arising from spiritual progress such as the four jhānas are extolled and worthy of pursuit,^[20] meditators practicing the contemplation of feelings should not forget to observe these unworldly pleasant feelings since they may turn into objects of attachment and out of which unwholesome mental states arise. Some suttas warn us that the desirable pleasant feelings arising in the attainment of jhāna are not free from dangers. The Brahmajāla Sutta^[21] says that some of the Buddha’s contemporaries wrongly considered the attainment of jhāna to be equivalent to the attainment of nibbāna. In the Uddesavibhaṅga Sutta,^[22] the Buddha explicitly cautions his disciples not to become “stuck internally” (ajjhataṃ saṇṭhita), that is, not to be tied and shackled by gratification in the rapture and happiness involved in the experience of jhāna attainment, in the equanimity of the third jhāna, or in the experience of neither-pain-nor-pleasure of the fourth jhāna.

According to the Visuddhimagga, if meditators become attached to the rapture and happiness arising in the tender knowledge of rising and passing away (taruṇa udayabbaya-ñāṇa), these agreeable experiences, called the “imperfections of insight” (vipassanupa-kilesa), are bound to defile or corrupt their progress of insight knowledge. In contrast, when the unworldly pleasant feelings are kept under surveillance, meditators will not go astray into the traps set up by these feelings but instead progress smoothly in the path to nibbāna.

2. Dukkha-vedanā—The Contemplation of Painful Feelings

It is generally understood that no word in English can satisfactorily cover the depth of the meaning of the Pāli word dukkha, but it has been translated as “pain” and “suffering.”^[23] The term dukkha is used in the sense of suffering as a state of existence, i.e. hell or sickness. The realm of ghost is associated with the experience of much painful vedanā, and the animal realm are associated with the experience of extreme painful, racking, piercing vedanā.^[24] Here is one passage from the Majjhima Nikāya that vividly describes dukkha experienced by the householder Anāthapiṇḍika who was afflicted, suffering and gravely ill.

Here Anāthpiṇḍika said;

“Venerable Sāriputta, I am not getting well, I am not comforttable. My painful feelings are increasing, not subsiding, their increase and not their subsiding is apparent. Just as if a strong man were splitting my head open with a sharp sword, so too violent winds cut through my head. I am not getting well, just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pain in my head. I am not getting well, just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife, so too, violent winds are carving up my belly. I am not getting well, just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, there is a violent burning in my body. I am not getting well, I am not comfortable”.^[25]

According to the Pāli English Dictionary (PTS), the term dukkha is said to be equally mental and physical,^[26] which is consistent with the definition of dukkha-vedanā in the Majjhima Nikāya, as both bodily and mental.^[27] The arising of pleasant or painful vedanā is clear.

The conspicuous arising of these two types of vedanā is described as seen as follows;

“When pleasant feelings arise spreading through and flowing over the whole body, making one to utter the words: “Ah…what a joy!” it is like causing one to eat fresh clarified butter cooled in very cold water hundred times after being melted again and again, also a hundred times; it is like causing one to be massaged with an emollient oil worth a hundred pieces and it is like causing one to be cooled of a burning fever with a thousand posts of cold water.

When painful feelings arise spreading through and flowing over the whole body making one to bewail with the worlds, “Alas, what woe,” it is like the applying on one of a heated ploughshare, it is like the sprinkling upon of molten copper; and it is comparable to the hurling into dried grass and trees, in the forest, of bundles of wood fire bands.”^[28]

When bodily painful feelings^[29] arise, ordinary people usually turn to things relevant to sensual pleasure in order to escape the painful feelings, without knowing clearly how they arise and work on their minds and bodies.^[30] When bodily painful feelings arise, meditators practicing the contemplation of feeling do not react as ordinary people, but shift their awareness immediately to those painful feelings, while trying to understand them as they really are.^[31] The contemplation of painful feelings, in the course of which meditators confront painful feelings with courage and patience, may be sometimes misunderstood as a form of self-mortification (attakilamathānuyoga), which is refuted by the Buddha as unbeneficial and deviates people from the middle path (majjhima-paṭipadā). However, to confront painful feelings purposely are not necessarily self-mortification. Accor-ding to the Sakkapañha sutta^[32] and the Sevitabbāsevitabba Sutta^[33] , the value of mental states or material things, whether they are worthy of pursuit or not, depend on whether they can help sentient beings to increase wholesome states and diminish unwholesome states, or to increase unwholesome states and diminish wholesome states. Since repeated awareness of painful feelings helps to develop wholesome mental states such as mindfulness and concentration and leads to insight knowledge, it certainly does not concern the extreme of selfmortification and rather is part of the genuine middle path taught by the Buddha.

The fact that satipaṭṭhāna practice is related to patients in the suttas suggests that it is of help in dealing with the bodily painful feelings caused by diseases, For example, in Saṃyutta Nikāya,^[34] the Buddha taught some ill disciples to spend the time mindful and clearly comprehending, that is, to practice the four satipaṭṭhānas and clear comprehension with regard to the bodily activities and routines of everyday life.^[35] In Saṃyutta Nikāya,^[36] it is said that Ānanda, knowing that the householder Sirivaḍḍha’ s disease was not improving and his painful feelings were increasing, instructed him to practice the four establishments of mindfulness.^[37]

The reason that the practice of satipaṭṭḥānas is especially recommended by the Buddha to his disciples with illnesses can be easily realized after a consideration of the benefits brought to meditators by the contemplation of feeling and the body. According to the Kāyagatāsati Sutta,^[38] one of the ten benefits of contemplating the body is the ability to endure (adhivāseti) the “arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life”.^[39] The secret of endurance with painful feeling is revealed in Saṃyutta Nikāya:^[40] one who understands as it really is the origin, passing away, gratification, danger, and the escape of feelings,^[41] when experiencing a bodily painful feeling, one feels it only with detachment, and suffers no accompanying mental painful feeling, i.e. grief (domanassa); such a person is compared to a man stricken by one single dart, not by a second dart.^[42] The seventh and eighth sutta of the Vedanā-saṃyutta^[43] also throw light on how understanding feelings as they really are can be conducive to the development of patience with bodily painful feelings: when one understands that feelings are impermanent and conditioned, one abandons the underlying tendency to aversion in regard to painful feeling. The first sutta of the Khandha-saṃyutta^[44] reveals that one can keep mind unafflicted by bodily affliction if one does not identify any of the five aggregates with “self” or “something belong to self”. Some instances that illustrate such detachment can be found in the Nikāyas.

According to Saṃyutta Nikāya^[45] , when seeing the householder Mānadinna in grave illness, Ven. Ānanda instructed him to practice satipaṭṭhāna; the householder replied to Ven. Ānanda that even touched by painful feeling, he still dwelt practicing the four satipaṭṭhānas,^[46] and hinted that he was already a non-returner. Similarly, in Saṃyutta Nikāya,^[47] Ven. Anuruddha explained to some bhikkhus who were concerned with his serious illness that his ability to keep the arisen bodily painful feelings from obsessing his mind was due to his mind being well established in the four satipaṭṭhānas.^[48]

Thus, the benefit of satipaṭṭhāna practice is more than freeing patients from suffering mental painful feelings—it can even cure patients of physical diseases. According to Aṅguttara Nikāya,^[49] knowing that Girimānanda is sick, the Buddha told Ānanda that if he talks to the bhikkhu in illness about the “ten perceptions”, which include both vipassanā and samatha meditation, then the bhikkhu might recover from illness on the spot. Three suttas in the Bojjhaṅgasaṃyutta relate the power of healing physical disease to the “seven factors of enlightenment.” According to Saṃyutta Nikayā,^[50] when Kassapa and Mahāmoggallāna were sick, the Buddha recited to them the seven factors of enlightenment; thereupon both of them recovered from their illness. It is also said in Saṃyutta Nikāya that the Buddha himself once recovered from illness after he had heard the seven factors of enlightenment recited by Ven. Cunda. It is not impossible that the seven enlightenment factors are produced merely through hearing a dhamma speech; it is documented that listening to a dhamma talk attentively might lead to powerful concentration. Nevertheless, as we have argued in section, it is more likely that these spiritual attainments are generated through the actual practice of Buddhist meditation, especially the satipaṭṭhāna meditation, during the time when a dhamma talk is delivered.

In summary, one benefit of the satipaṭṭhāna practice is the ability of patients to endure bodily painful feelings without experiencing secondary mental painful feelings. Taking into consideration the suttas in the Saṃyutta Nikāya, a second possible benefit of the satipaṭṭhnāna practice may be the power of healing of physical diseases.

3. Adukkhamasukha-vedanā—The Contemplation of Neither-Painful-Nor-Pleasant Feelings

Adukkhamasukha-vedanā is said to be harder to observe than dukkha-vedanā and sukkah-vedanā. Whereas the arising of sukkahvedanā and dukkha-vedanā becomes clear, the arising of adukkhamasukkha-vedanā is dark and unclear.^[51]

“So just as, when a cattle-herd wants to catch a refractory ox that cannot be caught at all by approaching it, he collects all the cattle into one pen and lets them out one by one, and he says ‘That is it; catch it’ and so it gets caught as well, so too the Blessed One has collected all these five kinds of feelings together so that they can be easily grasped readily; for when they are shown collected together in this way; then what is not bodily pleasure (bliss) or bodily pain or mental joy or mental grief can still be grasped in this way; This is neither-painful nor pleasant feeling.”^[52]

It has been further stated that adukkhamasukkha-vedanā can be found on the “occasion of the disappearance of the unpleasant or pleasant feeling in a middle position between them, as contrary to agreeable and the disagreeable” as seen in the following passage;

“The neither-pleasant nor-painful feeling (adukkhamasukkha vedanæ) becomes clear to one who grasps it methodically, thinking; “At the disappearance of pleasure and pain by way of contrariety to the pleasant and the unpleasant, is the neutral neither-pleasant nor-painful feeling.”

To what is it comparable? To a dear hunter following the hook marks of a dear which midway having gone up a flat rock is fleeing. The hunter after seeing the hoof marks on the hither and thither side of the rock, without seeing any trace in the middle, knows by inference; here, the animal went up, and here, it went down, in the middle, on the flat rock, possible it went through this part”

Like the hoof mark at the place of going up the arising of pleasureble feelings becomes clear. Like the hoof mark at the place of descent the arising of painful feelings becomes clear. Like the grasping through inference of the part traversed over the rook by the deer is the laying hold of neither-pleasant nor-painful feelings methodically with the thought; at the disappearance of pleasure and pain, by way of contrariety to the pleasant and unpleasant is the neutral neither-painful nor-pleasant feeling.”^[53]

Finally, adukkhamasukha-vedanā has been described as followings in the Visuddhimagga;

“Which has neither-pain nor-pleasure; no pain owing to absence of pain, no pleasure owing to absence of pleasure (bliss). By this, he indicates the third kind of feelings, that is, in opposition both to pain and to pleasure, not the mere absence of pain and pleasure. This third kind of feeling named ‘neither-pain norpleasure’ is called ‘equanimity’. It has the characteristic of experiencing what is contrary to both desirable and undesirable. Its function is neutral. Its manifestation is unevident. Its proxymate cause should be understood as the cessation of pleasure.”^[54]

As it has been shown, there are these three kinds of vedanā; sukha, dukkha and adukkhamasuka. The Dīghanakha Sutta in the Majjhima Nikāya indicates that these three vedanā are separate distinct feelings;

• On the occasion when one feels pleasant feeling (vedanā), one does not feel painful feeling or neither-painful nor-pleasant feeling, on that occasion on feels only pleasant feeling.

• On the occasion when one feels painful feeling, one does not feel pleasant feeling or neither-painful nor-pleasant feeling, on that occasion one feels only painful feeling.

• On the occasion when one feels neither-painful nor-pleasant feeling, one does not feel pleasant feeling or painful feeling, on that occasion one feels only neither-painful nor-pleasant feeling.^[55]

The simplicity of this classification facilitates the perception of impermanence where one notices not only those feelings quickly change, but also that pleasure is the absence of pain, that pain is the absence of pleasure. Neutral feeling is noticed when both pleasurable and painful feelings are present (they do not occur at the same time, but are juxtaposed or occur in close succession).

Neither-painful-nor-pleasant feeling is sometimes called neutral feeling (upekkhā).^[56] It is more subtle than painful and pleasant feelings and thus is called “peaceful” (santa).^[57] This neutral feeling is obscure, unobvious; and not easy to discern due to its subtlety.^[58] Compared with pleasant and painful feelings, the neutral feeling lends itself to the underlying tendency to ignorance. Despite the nature of peacefulness, neutral feelings especially those arising in the progress of dhamma, such as in jhāna experience,^[59] should be carefully attended to and understood as they really are using insight knowledge as taking delight in even such subtle feelings cannot free one from suffering.^[60]

Footnotes and references:

[1]:

Rhys Davids: Indian Psychology, p. 299

[2]:

MN I, p. 302; SN IV, p. 231

[3]:

Bodhi, Bhikkhu, A Comprehensive Manual of Abhidhamma, p. 80

[4]:

MN I, p. 59

[5]:

MN I, p. 75

[6]:

SN 12:43; SN 12: 65; DN II, p. 58

[7]:

SN 36:22.

[8]:

MA II, p. 279

[9]:

MN 137/III, p. 217

[10]:

SN IV, p. 235

[11]:

Pāli English Dictionary (PTS), p. 716. sv. Sukkha.

[12]:

MN I, p. 76-7; Bhikkhu Ñāṇamoḷi and Bhikkhu Bodhi, trans., The Middle Length Discourses of the Buddha, p. 171

[13]:

Paṭis I, p. 188; Ñāṇamoli Bhikkhu, trans.The Path of Discrimination, p. 189

[14]:

Dhp, p. 197

[15]:

MN I, p. 59

[16]:

SN IV, p. 235

[17]:

AN I, p. 80

[18]:

AN I, p. 81

[19]:

SN V, p. 420; MN III, p. 230

[20]:

MN I, p. 454

[21]:

DN I, p. 36–37

[22]:

MN 138

[23]:

Rahula, W. What the Buddha Taught, p. 17

[24]:

MN I, p. 75; Bhikkhu Ñāṇamoḷi and Bhikkhu Bodhi.tr, The Middle Length Discourses of the Buddha, p. 170-1

[25]:

M.III, p. 260; Ibid,p. 1110

[26]:

PED, p. 324. sv. Dukkha; MN I, p. 302; Bhikkhu Ñāṇamoḷi and Bhikkhu Bodhi, tr, ed., The Middle Length Discourses of the Buddha, p.401

[27]:

MN I, p. 302

[28]:

Peter Masefield. tr,. The Itivuttaka Commentary, p. 428-9

[29]:

SN, p. 36:21

[30]:

SN IV, p. 208; Spk III, p. 77

[31]:

Four Foundations of Mindfulness, Sīlānanda, p. 216.

[32]:

DN 21/II, p. 278

[33]:

MN, p. 114

[34]:

SN, 36:7–8

[35]:

SN IV, p. 211

[36]:

SN, 47:29

[37]:

According to this sutta, Ven. Ānanda instructs Sirivaḍḍha to practice satipaṭṭhāna out of compassion, not knowing his spiritual attainment of a non-returner.

[38]:

MN 119/III, p. 97

[39]:

MN III, p. 97

[40]:

SN 36:6/IV, p. 207–210

[41]:

SN 36:15, SN 36:16.

[42]:

DN II, p. 306; III, p. 250.

[43]:

SN IV, p. 210–214

[44]:

SN IV 22:1/III, p. 1–5

[45]:

SN IV, 47:30

[46]:

SN V, p. 178

[47]:

SN V, 52:10

[48]:

SN V, p. 302

[49]:

AN V, p. 108

[50]:

SN V, 46:14

[51]:

SN V, 46:14

[52]:

Vism, p. 167; Ñāṇamoḷi Bhikkhu, tr., The Path of Purification, p. 174

[53]:

Mahatipaṭṭhāna Sutta, trs, Soma Thera, The Way of Mindfulness, p. 110-11

[54]:

Vism, p. 193; Ñāṇamoḷi Bhikkhu, tr., The Path of Purification, p. 174

[55]:

MN I, p. 500; Bhikkhu Ñāṇamoli and Bhikkhu Bodhi, tr., The Middle Length Discourses of the Buddha, p. 605

[56]:

Vism, p. 161

[57]:

SN, p. 205: adukkhamasukhaṃ santaṃ

[58]:

Ps I, p. 277; Vibh-A, p. 266: Adukkhamasukhā pana duddīpanā andhakārāva avibhūtā.

[59]:

SN V, 53:1.

[60]:

SN III, p. 36:5