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Saį¹yutta NikÄya 48.40 Linked Discourses 48.40
4. Sukhindriyavagga 4. The Pleasure Faculty
Uppaį¹ipÄį¹ikasutta Irregular Order
āPaƱcimÄni, bhikkhave, indriyÄni. āMendicants, there are these five faculties.
KatamÄni paƱca? What five?
Dukkhindriyaį¹, domanassindriyaį¹, sukhindriyaį¹, somanassindriyaį¹, upekkhindriyaį¹. The faculties of pain, sadness, pleasure, happiness, and equanimity.
Idha, bhikkhave, bhikkhuno appamattassa ÄtÄpino pahitattassa viharato uppajjati dukkhindriyaį¹. While a mendicant is meditatingādiligent, keen, and resoluteāthe faculty of pain arises.
So evaį¹ pajÄnÄti: They understand:
āuppannaį¹ kho me idaį¹ dukkhindriyaį¹, taƱca kho sanimittaį¹ sanidÄnaį¹ sasaį¹
khÄraį¹ sappaccayaį¹. āThe faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason.
TaƱca animittaį¹ anidÄnaį¹ asaį¹
khÄraį¹ appaccayaį¹ dukkhindriyaį¹ uppajjissatÄ«ātiānetaį¹ į¹hÄnaį¹ vijjati. Itās not possible for the faculty of pain to arise without a basis, a source, a condition, or a reason.ā
So dukkhindriyaƱca pajÄnÄti, dukkhindriyasamudayaƱca pajÄnÄti, dukkhindriyanirodhaƱca pajÄnÄti, yattha cuppannaį¹ dukkhindriyaį¹ aparisesaį¹ nirujjhati taƱca pajÄnÄti. They understand the faculty of pain, its origin, its cessation, and where that faculty of pain thatās arisen ceases without anything left over.
Kattha cuppannaį¹ dukkhindriyaį¹ aparisesaį¹ nirujjhati? And where does that faculty of pain thatās arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati, Itās when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
ettha cuppannaį¹ dukkhindriyaį¹ aparisesaį¹ nirujjhati. Thatās where the faculty of pain thatās arisen ceases without anything left over.
Ayaį¹ vuccati, bhikkhave, ābhikkhu aƱƱÄsi dukkhindriyassa nirodhaį¹, tadatthÄya cittaį¹ upasaį¹haratiā. Theyāre called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.
Idha pana, bhikkhave, bhikkhuno appamattassa ÄtÄpino pahitattassa viharato uppajjati domanassindriyaį¹. While a mendicant is meditatingādiligent, keen, and resoluteāthe faculty of sadness arises.
So evaį¹ pajÄnÄti: They understand:
āuppannaį¹ kho me idaį¹ domanassindriyaį¹, taƱca kho sanimittaį¹ sanidÄnaį¹ sasaį¹
khÄraį¹ sappaccayaį¹. āThe faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason.
taƱca animittaį¹ anidÄnaį¹ asaį¹
khÄraį¹ appaccayaį¹ domanassindriyaį¹ uppajjissatÄ«ātiānetaį¹ į¹hÄnaį¹ vijjati. Itās not possible for the faculty of sadness to arise without a basis, a source, a condition, or a reason.ā
So domanassindriyaƱca pajÄnÄti, domanassindriyasamudayaƱca pajÄnÄti, domanassindriyanirodhaƱca pajÄnÄti, yattha cuppannaį¹ domanassindriyaį¹ aparisesaį¹ nirujjhati taƱca pajÄnÄti. They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness thatās arisen ceases without anything left over.
Kattha cuppannaį¹ domanassindriyaį¹ aparisesaį¹ nirujjhati? And where does that faculty of sadness thatās arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati, Itās when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
ettha cuppannaį¹ domanassindriyaį¹ aparisesaį¹ nirujjhati. Thatās where the faculty of sadness thatās arisen ceases without anything left over.
Ayaį¹ vuccati, bhikkhave, ābhikkhu aƱƱÄsi domanassindriyassa nirodhaį¹, tadatthÄya cittaį¹ upasaį¹haratiā. Theyāre called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.
Idha pana, bhikkhave, bhikkhuno appamattassa ÄtÄpino pahitattassa viharato uppajjati sukhindriyaį¹. While a mendicant is meditatingādiligent, keen, and resoluteāthe faculty of pleasure arises.
So evaį¹ pajÄnÄti: They understand:
āuppannaį¹ kho me idaį¹ sukhindriyaį¹, taƱca kho sanimittaį¹ sanidÄnaį¹ sasaį¹
khÄraį¹ sappaccayaį¹. āThe faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason.
taƱca animittaį¹ anidÄnaį¹ asaį¹
khÄraį¹ appaccayaį¹ sukhindriyaį¹ uppajjissatÄ«ātiānetaį¹ į¹hÄnaį¹ vijjati. Itās not possible for the faculty of pleasure to arise without a basis, a source, a condition, or a reason.ā
So sukhindriyaƱca pajÄnÄti, sukhindriyasamudayaƱca pajÄnÄti, sukhindriyanirodhaƱca pajÄnÄti, yattha cuppannaį¹ sukhindriyaį¹ aparisesaį¹ nirujjhati taƱca pajÄnÄti. They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure thatās arisen ceases without anything left over.
Kattha cuppannaį¹ sukhindriyaį¹ aparisesaį¹ nirujjhati? And where does that faculty of pleasure thatās arisen cease without anything left over?
Idha, bhikkhave, bhikkhu pÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno sukhaƱca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati, Itās when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, āEquanimous and mindful, one meditates in bliss.ā
ettha cuppannaį¹ sukhindriyaį¹ aparisesaį¹ nirujjhati. Thatās where the faculty of pleasure thatās arisen ceases without anything left over.
Ayaį¹ vuccati, bhikkhave, ābhikkhu aƱƱÄsi sukhindriyassa nirodhaį¹, tadatthÄya cittaį¹ upasaį¹haratiā. Theyāre called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.
Idha pana, bhikkhave, bhikkhuno appamattassa ÄtÄpino pahitattassa viharato uppajjati somanassindriyaį¹. While a mendicant is meditatingādiligent, keen, and resoluteāthe faculty of happiness arises.
So evaį¹ pajÄnÄti: They understand:
āuppannaį¹ kho me idaį¹ somanassindriyaį¹, taƱca kho sanimittaį¹ sanidÄnaį¹ sasaį¹
khÄraį¹ sappaccayaį¹. āThe faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason.
taƱca animittaį¹ anidÄnaį¹ asaį¹
khÄraį¹ appaccayaį¹ somanassindriyaį¹ uppajjissatÄ«ātiānetaį¹ į¹hÄnaį¹ vijjati. Itās not possible for the faculty of happiness to arise without a basis, a source, a condition, or a reason.ā
So somanassindriyaƱca pajÄnÄti, somanassindriyasamudayaƱca pajÄnÄti, somanassindriyanirodhaƱca pajÄnÄti, yattha cuppannaį¹ somanassindriyaį¹ aparisesaį¹ nirujjhati taƱca pajÄnÄti. They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness thatās arisen ceases without anything left over.
Kattha cuppannaį¹ somanassindriyaį¹ aparisesaį¹ nirujjhati? And where does that faculty of happiness thatās arisen cease without anything left over?
Idha, bhikkhave, bhikkhu sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹
gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati, Itās when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
ettha cuppannaį¹ somanassindriyaį¹ aparisesaį¹ nirujjhati. Thatās where the faculty of happiness thatās arisen ceases without anything left over.
Ayaį¹ vuccati, bhikkhave, ābhikkhu aƱƱÄsi somanassindriyassa nirodhaį¹, tadatthÄya cittaį¹ upasaį¹haratiā. Theyāre called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.
Idha pana, bhikkhave, bhikkhuno appamattassa ÄtÄpino pahitattassa viharato uppajjati upekkhindriyaį¹. While a mendicant is meditatingādiligent, keen, and resoluteāthe faculty of equanimity arises.
So evaį¹ pajÄnÄti: They understand:
āuppannaį¹ kho me idaį¹ upekkhindriyaį¹, taƱca kho sanimittaį¹ sanidÄnaį¹ sasaį¹
khÄraį¹ sappaccayaį¹. āThe faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason.
taƱca animittaį¹ anidÄnaį¹ asaį¹
khÄraį¹ appaccayaį¹ upekkhindriyaį¹ uppajjissatÄ«ātiānetaį¹ į¹hÄnaį¹ vijjati. Itās not possible for the faculty of equanimity to arise without a basis, a source, a condition, or a reason.ā
So upekkhindriyaƱca pajÄnÄti, upekkhindriyasamudayaƱca pajÄnÄti, upekkhindriyanirodhaƱca pajÄnÄti, yattha cuppannaį¹ upekkhindriyaį¹ aparisesaį¹ nirujjhati taƱca pajÄnÄti. They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity thatās arisen ceases without anything left over.
Kattha cuppannaį¹ upekkhindriyaį¹ aparisesaį¹ nirujjhati? And where does that faculty of equanimity thatās arisen cease without anything left over?
Idha, bhikkhave, bhikkhu sabbaso nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samatikkamma saƱƱÄvedayitanirodhaį¹ upasampajja viharati, Itās when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
ettha cuppannaį¹ upekkhindriyaį¹ aparisesaį¹ nirujjhati. Thatās where the faculty of equanimity thatās arisen ceases without anything left over.
Ayaį¹ vuccati, bhikkhave, ābhikkhu aƱƱÄsi upekkhindriyassa nirodhaį¹, tadatthÄya cittaį¹ upasaį¹haratÄ«āāti. Theyāre called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.ā
Dasamaį¹.
Sukhindriyavaggo catuttho.
TassuddÄnaį¹
SuddhikaƱca soto arahÄ,
duve samaį¹abrÄhmaį¹Ä;
Vibhaį¹
gena tayo vuttÄ,
kaį¹į¹ho uppaį¹ipÄį¹ikanti.