1"Bhikkhus, there are these five faculties. What five?
The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty.[n.210] Spk: It is pleasure and a faculty in the sense of controlling or dominating the conascent states: thus the "pleasure faculty," etc. Here, the pleasure, pain, and displeasure faculties are of the sense sphere only; the joy faculty is of three planes, excluding the formless sphere; the equanimity faculty is of four planes.
The allocation by way of planes is made on the basis of the Abhidhamma system, according to which physical pleasure and pain occur only in body-consciousness, a sense-sphere citta; displeasure, only in the cittas accompanied by aversion, likewise sense-sphere cittas; joy, in sense-sphere cittas, cittas of the lower three jhānas, and certain supramundane cittas; equanimity, in sense-sphere cittas, the fourth-jhāna citta of the form sphere, all formless-sphere cittas, and certain supramundane cittas. See CMA 3:2–4.

2"And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort,[n.211] Kayikaṁ sātaṁ. Spk: "Bodily" means based on bodily sensitivity (kāyappasādavatthuka); "comfort" is synonymous with pleasure and means sweet (madhura). the pleasant comfortable feeling born of body-contact: this, bhikkhus, is called the pleasure faculty.

3"And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfortable feeling born of body-contact: this, bhikkhus, is called the pain faculty.

4"And what, bhikkhus, is the joy faculty? Whatever mental pleasure there is, whatever mental comfort, the pleasant comfortable feeling born of mind-contact: this, bhikkhus, is called the joy faculty.

5"And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfortable feeling born of mind-contact: this, bhikkhus, is called the displeasure faculty.

6"And what, bhikkhus, is the equanimity faculty? Whatever feeling there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity faculty.[n.212] According to the Abhidhamma, all bodily feeling, that is, feeling arisen through bodily sensitivity (kāyappasāda), is either pleasant or painful; there is no neutral feeling based on bodily sensitivity. Hence Spk explains the bodily equanimity as feeling arisen based on the other four senses, the eye, etc. The word upekkhā, translated as equanimity, has two main denotations. In relation to feeling it denotes neutral feeling, adukkhamasukha vedanā, feeling which is neither painful nor pleasant. As a mental quality, however, it denotes mental neutrality, impartiality, or balance of mind (called tatramajjhattatā in the Abhidhamma, which assigns it to the saṅkhārakkhandha). In this sense it occurs as the fourth divine abode (impartiality towards beings), as the seventh factor of enlightenment (mental equipoise), and as a quality of the meditative mind mentioned in the formulas for the third and fourth jhānas. For a fuller discussion of the different types of upekkha, see Vism 160–62 (Ppn 4:156–70).

7"Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.

"Thus, bhikkhus, according to the method of exposition, these five faculties, having been five, become three; and having been three, become five."

1"Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

2Katamañca, bhikkhave, sukhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ sukhaṁ, kāyikaṁ sātaṁ, kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ – idaṁ vuccati, bhikkhave, sukhindriyaṁ.

3Katamañca, bhikkhave, dukkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ, kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ – idaṁ vuccati, bhikkhave, dukkhindriyaṁ.

4Katamañca, bhikkhave, somanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ sukhaṁ, cetasikaṁ sātaṁ, manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ – idaṁ vuccati, bhikkhave, somanassindriyaṁ.

5Katamañca, bhikkhave, domanassindriyaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ, manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ – idaṁ vuccati, bhikkhave, domanassindriyaṁ.

6Katamañca, bhikkhave, upekkhindriyaṁ? Yaṁ kho, bhikkhave, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ – idaṁ vuccati, bhikkhave, upekkhindriyaṁ.

7Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā. Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.

Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā"ti.

Aṭṭhamaṁ.