Dighanikaya 22.380

22.380

Evaṃ bhagavā cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ kathetvā idāni navavidhena vedanānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Tattha sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno ‘‘ahaṃ sukhaṃ vedanaṃ vedayāmī’’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā ‘‘sukhaṃ vedanaṃ vedayāmā’’ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattūpaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā’’ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ.

Having thus explained the establishment of mindfulness on contemplation of the body in fourteen ways, the Blessed One now said "And how, monks...", and so on, in order to explain the contemplation of feelings in nine ways. Therein, "a pleasant feeling": experiencing a bodily or mental pleasant feeling, the meaning is that he understands: "I experience a pleasant feeling." In this matter, to be sure, even infants lying on their backs understand "we experience a pleasant feeling" when experiencing pleasure at the time of drinking breast milk, and so forth; but this was not said with reference to such knowing. For such knowing does not abandon the perception of a being, does not dismantle the notion of a self, and is neither a meditation subject nor the development of an establishment of mindfulness. But this monk's knowing abandons the perception of a being, dismantles the notion of a self, and is both a meditation subject and the development of an establishment of mindfulness. For this was said with reference to experiencing with clear comprehension in this way: "Who experiences? Whose is the feeling? Due to what cause is there feeling?"