Reference Translation by Bhikkhu Sujato (CC0).
“Pañcimāni, bhikkhave, indriyāni.
“Mendicants, there are these five faculties.
Katamāni pañca?
What five?
Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.
The faculties of pain, sadness, pleasure, happiness, and equanimity.
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises.
So evaṁ pajānāti:
They understand:
‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason.
Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’
So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without remainder.
Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of pain that’s arisen cease without remainder?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,
It’s 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 cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.
That’s where the faculty of pain that’s arisen ceases without remainder.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
They’re 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 ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.
So evaṁ pajānāti:
They understand:
‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’
So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without remainder.
Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of sadness that’s arisen cease without remainder?
Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,
It’s 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 cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.
That’s where the faculty of sadness that’s arisen ceases without remainder.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
They’re 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 ātāpino pahitattassa viharato uppajjati sukhindriyaṁ.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises.
So evaṁ pajānāti:
They understand:
‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’
So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder.
Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of pleasure that’s arisen cease without remainder?
Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati,
It’s 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, ‘Equanimous and mindful, one meditates in bliss.’
ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.
That’s where the faculty of pleasure that’s arisen ceases without remainder.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
They’re 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 ātāpino pahitattassa viharato uppajjati somanassindriyaṁ.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises.
So evaṁ pajānāti:
They understand:
‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’
So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder.
Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of happiness that’s arisen cease without remainder?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati,
It’s when, giving up pleasure and pain, and disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.
That’s where the faculty of happiness that’s arisen ceases without remainder.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
They’re 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 ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises.
So evaṁ pajānāti:
They understand:
‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
It’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’
So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without remainder.
Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of equanimity that’s arisen cease without remainder?
Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
It’s 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 cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.
That’s where the faculty of equanimity that’s arisen ceases without remainder.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti.
They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”
Dasamaṁ.
Sukhindriyavaggo catuttho.
Tassuddānaṁ
Suddhikañca soto arahā,
duve samaṇabrāhmaṇā;
Vibhaṅgena tayo vuttā,
kaṭṭho uppaṭipāṭikanti.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, there are these five faculties.
What five?
The faculties of pain, sadness, pleasure, happiness, and equanimity.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises.
They understand:
‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason.
It’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’
They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without remainder.
And where does that faculty of pain that’s arisen cease without remainder?
It’s 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.
That’s where the faculty of pain that’s arisen ceases without remainder.
They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.
They understand:
‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason.
It’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’
They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without remainder.
And where does that faculty of sadness that’s arisen cease without remainder?
It’s 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.
That’s where the faculty of sadness that’s arisen ceases without remainder.
They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises.
They understand:
‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason.
It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’
They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder.
And where does that faculty of pleasure that’s arisen cease without remainder?
It’s 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, ‘Equanimous and mindful, one meditates in bliss.’
That’s where the faculty of pleasure that’s arisen ceases without remainder.
They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises.
They understand:
‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason.
It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’
They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder.
And where does that faculty of happiness that’s arisen cease without remainder?
It’s when, giving up pleasure and pain, and disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
That’s where the faculty of happiness that’s arisen ceases without remainder.
They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.
While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises.
They understand:
‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason.
It’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’
They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without remainder.
And where does that faculty of equanimity that’s arisen cease without remainder?
It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
That’s where the faculty of equanimity that’s arisen ceases without remainder.
They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”
“Pañcimāni, bhikkhave, indriyāni.
Katamāni pañca?
Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ.
So evaṁ pajānāti:
‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,
ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.
So evaṁ pajānāti:
‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?
Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,
ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ.
So evaṁ pajānāti:
‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?
Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati,
ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ.
So evaṁ pajānāti:
‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati,
ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ.
So evaṁ pajānāti:
‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.
So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.
Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?
Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.
Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti.
Dasamaṁ.
Sukhindriyavaggo catuttho.
Tassuddānaṁ
Suddhikañca soto arahā,
duve samaṇabrāhmaṇā;
Vibhaṅgena tayo vuttā,
kaṭṭho uppaṭipāṭikanti.