sutta » sn » sn48 » Saṁyutta Nikāya 48.40

Uppaṭipāṭikasutta

Irregular Order

“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 for the faculty of pain to 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 anything left over.

Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of pain that’s arisen cease without anything left over?

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 anything left over.

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 for the faculty of sadness to 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 anything left over.

Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of sadness that’s arisen cease without anything left over?

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 anything left over.

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 for the faculty of pleasure to 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 anything left over.

Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of pleasure that’s arisen cease without anything left over?

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 anything left over.

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 for the faculty of happiness to 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 anything left over.

Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of happiness that’s arisen cease without anything left over?

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 ending 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 anything left over.

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 for the faculty of equanimity to 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 anything left over.

Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?
And where does that faculty of equanimity that’s arisen cease without anything left over?

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 anything left over.

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.