Bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.
Bhikkhus, suppose a man were struck by an arrow, but a second arrow did not strike him in the same spot. In this way, that man would experience a feeling from only one arrow.
In the same way, bhikkhus, when a learned noble disciple is touched by a painful feeling, they do not grieve, do not lament, do not wail, do not beat their chest, and do not become distraught. They experience only one kind of feeling—bodily, not mental.
Furthermore, when touched by a painful feeling, they are not resistant. Since they do not resist painful feeling, the underlying tendency to aversion associated with painful feeling is not reinforced (does not persist [nānuseti]).
Being touched by painful feeling, they do not delight in sensual pleasure. And why is that? Because, bhikkhus, a learned noble disciple understands an escape from painful feeling apart from sensual pleasure. Since they do not delight in sensual pleasure, the underlying tendency to lust associated with pleasant feeling is not reinforced.
They understand, as it truly is, the arising, the passing away, the gratification, the drawback, and the escape in regard to these feelings. Since they understand this as it truly is, the underlying tendency to ignorance associated with neither-painful-nor-pleasant feeling is not reinforced.
If they experience a pleasant feeling, they experience it while being disentangled with (free from, disengaged from, detached from [visaññutta]) it. If they experience a painful feeling, they experience it while being disentangled with it. If they experience a neither-painful-nor-pleasant feeling, they experience it while being disentangled with it.
Bhikkhus, this is called a learned noble disciple—one who is freed from birth, aging, death, sorrow, lamentation, pain, grief, and despair. I say that they are freed from suffering.
This is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person.
A wise (intelligent, discerning [sapañña]) and learned person is not affected, by feelings of pleasure and pain; This is the great distinction in skill (expertise, adeptness, competence [kusala]), between the wise and the ordinary.
For one who has realized the truth, who is learned, who sees clearly this world and the next; Pleasing things do not stir (agitate, disturb, or excite [matheti]) their mind, nor does the unpleasant (dislikeable, disagreeable [aniṭṭha]) cause repulsion (resistance [paṭighātameti]).
They have dispelled alignment (favor [anurodha]) and opposition (aversion, resistance, hostility [virodha]), these are gone and no longer present; Having understood the unblemished (pure, stainless [viraja]), sorrowless state, they comprehend rightly, having crossed beyond becoming (state of existence, rebirth [bhava]).”
One can test this by reflecting on a recent moment of discomfort—such as a headache, illness, or physical strain—and observing whether resistance arose. Notice how mental reactions (“I can’t stand this,” “Why is this happening to me?”) intensified suffering beyond the physical sensation itself.
With gradual training in mindfulness and bringing full awareness when experiencing feelings, noticeable shifts can occur in how one experiences all feelings—painful, pleasant, or neutral:
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Previously ‘disliked’ foods become easier to eat, as preferences loosen and taste is seen as just a passing sensation rather than something to cling to.
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One becomes more open to different foods, naturally moving away from a pattern of picking and choosing based solely on personal cravings.
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The urge for distractions—like always having background music, seeking stimulation from caffeine, multi-tasking and being distracted or over-relying on entertainment—may weaken or even fade entirely.
The ignorance of the four noble truths or the extent of cultivated understanding of the four noble truths—of things as they really are—is entwined with how one experiences the feelings that are painful, pleasant, and neutral.
Related Teachings:
How an uninstructed ordinary person experiences feelings and why that leads to suffering (From SN 36.6) - Part I of The Buddha explaining the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.
Wisdom should be developed, consciousness should be fully understood (From MN 43) ↗️ - First 11 questions and answers from MN 43 concerning wisdom, consciousness, perception and felt experiences.
Anxiety arises through clinging and there is freedom from anxiety through non-clinging (SN 22.7) - The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.
