Thus I heard:

On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then the Carpenter Pañcakanga went to the venerable Udāyin, and after paying homage to him, he sat down at one side. When he had done so, he asked him:

“Venerable sir, how many kinds of feeling have been stated by the Blessed One?”

“Three kinds of feeling have been stated by the Blessed One, householder: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These three kinds of feeling have been stated by the Blessed One.”

“Not three kinds of feeling have been stated by the Blessed One, venerable Udāyin; two kinds of feeling have been stated by the Blessed One: pleasant feeling and painful feeling. This neither-painful-nor-pleasant feeling has been stated by the Blessed One as a peaceful and superior type of pleasure.”

A second time… .

A third time the venerable Udāyin told the carpenter Pañcakanga: “Not two kinds of feeling have been stated by the Blessed One, householder; three kinds of feeling have been stated by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These three kinds of feeling…”

For the third time the carpenter Pañcakanga said: “Not three kinds of feeling… venerable Udāyin; two kinds of feeling… Neither-painful-nor-pleasant feeling… a peaceful and superior type of pleasure.”

The venerable Udāyin could not make the carpenter Pañcakanga perceive nor could the carpenter Pañcakanga make the venerable Udāyin perceive.

The venerable Ānanda heard their conversation. Then he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he reported to the Blessed One the conversation between the venerable Udāyin and Pañcakanga the carpenter. When this was said, the Blessed One told the venerable Ānanda:

“Ānanda, it was actually a true presentation that Pañcakanga the carpenter would not accept from Udāyin, and it was actually a true presentation that Udāyin would not accept from Pañcakanga the carpenter. I have stated two kinds of feeling in one presentation. I have stated three kinds of feeling in another presentation. I have stated five kinds of feeling in another presentation. I have stated six kinds of feeling in another presentation. I have stated eighteen kinds of feeling in another presentation. I have stated thirty-six kinds of feeling in another presentation. I have stated one hundred and eight kinds of feeling in another presentation. That is how the Dhamma has been shown by me in different presentations; and when the Dhamma has been shown by me in different presentations thus, it may be expected of those who will not concede, allow and accept what is well-stated, well-spoken, by each that they will abide quarelling, brawling and disputing, stabbing each other with verbal daggers. That is how the Dhamma has been shown by me in different presentations; and when the Dhamma has been shown by me in different presentations thus, it may be expected of those who concede, allow and accept what is well-stated, well-spoken, by each that they will abide in concord as friendly and undisputing as milk with water, viewing each other with kindly eyes.

“There are these five cords of sensual desire. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. Sounds cognizable by the ear… odours congizable by the nose… flavours cognizable by the tongue… tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual desire.

“Now the pleasure and joy that arise dependent on these five cords of sensual desire is called pleasure in sensual desires.

“Should anyone say: ‘The pleasure and joy that beings experience is that at the utmost’, I would not concede that to him. Why is that? Because there is another kind of pleasure loftier than that pleasure and superior. And what is that? Here quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, with happiness and pleasure born of seclusion. This is the other kind of pleasure loftier than that pleasure and superior.

“Should anyone say: ‘The pleasure and joy that beings experience is that at the utmost’, I would not concede that to him. Why is that? Because there is another kind of pleasure loftier than that pleasure and superior. And what is that? Here with the stilling of… second jhāna…

“… third jhāna…

“… fourth jhāna…

“… base consisting of the infinity of space…

“… base consisting of the infinity of consciousness…

“… base consisting of nothingness…

“… base consisting of neither-perception-nor-non-perception…

“Should anyone say: ‘The pleasure and joy that beings experience is that at the utmost’, I would not concede that to him. Why is that? Because there is another kind of pleasure loftier than that pleasure and superior. And what is that? Here, by completely surmounting the base consisting of neither-perception-nor-non-perception a bhikkhu enters upon and abides in the cessation of perception and feeling. This is the other kind of pleasure loftier than that pleasure and superior.

“An instance might be found of Wanderers of other sects saying thus: ‘The monk Gotama speaks of cessation of perception and feeling and he describes that as pleasure: What is this, and how is this?’ Wanderers of other sects who say thus can be told: ‘Friends, the Blessed One describes pleasure with reference not only to pleasant feeling; rather, friends, a Tathāgata describes as pleasure any kind of pleasure wherever and whereinsoever it is obtained.’”

That is what the Blessed One said. The venerable Ānanda was satisfied and he delighted in the Blessed One’s words.