The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo, sammaddaso, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
“There are these three |felt experiences::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus. What three? Pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience. Bhikkhus, a pleasant felt experience should be seen as |dissatisfactory::uncomfortable, unpleasant [dukkha]|; a painful felt experience should be seen as a |thorn::any sharp pointed object, mental dart, piercing pain [salla]|; a felt experience that is neither-painful-nor-pleasant should be seen as |impermanent::unstable, transient, unreliable [anicca]|. When a bhikkhu sees a pleasant felt experience as |[ultimately] dissatisfying::a source of discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. source for the arising of mild or intense suffering [dukkha]|, a painful felt experience as a thorn, and a felt experience that is neither-painful-nor-pleasant as impermanent, he is called noble, one with perfect understanding, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Yo sukhaṁ dukkhato adda,
Dukkhamaddakkhi sallato;
Adukkhamasukhaṁ santaṁ,
Adakkhi naṁ aniccato.
“One who sees pleasure as ultimately dissatisfying,
who sees pain as a thorn;
And who sees the peaceful,
neither-painful-nor-pleasant feeling as impermanent—
Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī”ti.
That bhikkhu, through perfect understanding,
is liberated at that very point;
Fully accomplished in |direct knowledge::experiential realization [abhiññā]|, |tranquil::peaceful, calm [santa]|,
he is a |sage::seer, hermit, monk [munī]| |who has gone beyond the yoke::who has transcended bondage [yogātiga]|.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“There are these three |felt experiences::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus. What three? Pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience. Bhikkhus, a pleasant felt experience should be seen as |dissatisfactory::uncomfortable, unpleasant [dukkha]|; a painful felt experience should be seen as a |thorn::any sharp pointed object, mental dart, piercing pain [salla]|; a felt experience that is neither-painful-nor-pleasant should be seen as |impermanent::unstable, transient, unreliable [anicca]|. When a bhikkhu sees a pleasant felt experience as |[ultimately] dissatisfying::a source of discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. source for the arising of mild or intense suffering [dukkha]|, a painful felt experience as a thorn, and a felt experience that is neither-painful-nor-pleasant as impermanent, he is called noble, one with perfect understanding, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.”
The Blessed One spoke on this matter. In this regard, it is said:
“One who sees pleasure as ultimately dissatisfying,
who sees pain as a thorn;
And who sees the peaceful,
neither-painful-nor-pleasant feeling as impermanent—
That bhikkhu, through perfect understanding,
is liberated at that very point;
Fully accomplished in |direct knowledge::experiential realization [abhiññā]|, |tranquil::peaceful, calm [santa]|,
he is a |sage::seer, hermit, monk [munī]| |who has gone beyond the yoke::who has transcended bondage [yogātiga]|.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo, sammaddaso, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Yo sukhaṁ dukkhato adda,
Dukkhamaddakkhi sallato;
Adukkhamasukhaṁ santaṁ,
Adakkhi naṁ aniccato.
Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.