1“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 foundation, a source, a condition, and a reason. It’s not possible for the faculty of pain to arise without a foundation, 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 anything left over. And where does that faculty of pain that’s arisen cease without anything left over?

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 anything left over.

They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.

2While 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 foundation, a source, a condition, and a reason. It’s not possible for the faculty of sadness to arise without a foundation, 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 anything left over. And where does that faculty of sadness that’s arisen cease without anything left over?

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 confidence, and unified mind, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without anything left over.

They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.

3While 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 foundation, a source, a condition, and a reason. it’s not possible for the faculty of pleasure to arise without a foundation, 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 anything left over. And where does that faculty of pleasure that’s arisen cease without anything left over?

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 anything left over.

They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

4While 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 foundation, a source, a condition, and a reason. it’s not possible for the faculty of happiness to arise without a foundation, 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 anything left over.

And where does that faculty of happiness that’s arisen cease without anything left over? It’s 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. That’s where the faculty of happiness that’s arisen ceases without anything left over.

They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.

5While 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 foundation, a source, a condition, and a reason. It’s not possible for the faculty of equanimity to arise without a foundation, 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 anything left over.

And where does that faculty of equanimity that’s arisen cease without anything left over? 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 anything left over.

They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

1"Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.

Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa vihārato 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 vihārati, ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

2Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa vihārato 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 vihārati, ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

3Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa vihārato 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 vihārati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihārati, ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

4Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa vihārato 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 vihārati, ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

5Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa vihārato 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 vihārati, ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’"ti.

Dasamaṁ.
Sukhindriyavaggo catuttho.

6Suddhikañca soto arahā,
duve samaṇabrāhmaṇā;
Vibhaṅgena tayo vuttā,
kaṭṭho uppaṭipāṭikanti.