{"id":"sn48.40","title":"Irregular Order","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn48.40","title":"Irregular Order","units":[{"id":"sn48.40:0","sourceIds":["sn48.40:0.1","sn48.40:0.2","sn48.40:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 48.40\n4. Sukhindriyavagga\nUppaṭipāṭikasutta","en":"Linked Discourses 48.40\n4. The Pleasure Faculty\nIrregular Order"}},{"id":"sn48.40:1","sourceIds":["sn48.40:1.1","sn48.40:1.2","sn48.40:1.3","sn48.40:1.4","sn48.40:1.5","sn48.40:1.6","sn48.40:1.7","sn48.40:1.8","sn48.40:1.9","sn48.40:1.10","sn48.40:1.11","sn48.40:1.12"],"kind":"text","text":{"pi":"“Pañcimāni, bhikkhave, indriyāni.\nKatamāni pañca?\nDukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.\nIdha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ.\nSo evaṁ pajānāti:\n‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.\nTañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.\nSo dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.\nKattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?\nIdha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,\nettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.\nAyaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.","en":"“Mendicants, there are these five faculties.\nWhat five?\nThe faculties of pain, sadness, pleasure, happiness, and equanimity.\nWhile a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises.\nThey understand:\n‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason.\nIt’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’\nThey understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without remainder.\nAnd where does that faculty of pain that’s arisen cease without remainder?\nIt’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.\nThat’s where the faculty of pain that’s arisen ceases without remainder.\nThey’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end."}},{"id":"sn48.40:2","sourceIds":["sn48.40:2.1","sn48.40:2.2","sn48.40:2.3","sn48.40:2.4","sn48.40:2.5","sn48.40:2.6","sn48.40:2.7","sn48.40:2.8","sn48.40:2.9"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.\nSo evaṁ pajānāti:\n‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.\ntañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.\nSo domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.\nKattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?\nIdha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,\nettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.\nAyaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.","en":"While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.\nThey understand:\n‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason.\nIt’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’\nThey understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without remainder.\nAnd where does that faculty of sadness that’s arisen cease without remainder?\nIt’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.\nThat’s where the faculty of sadness that’s arisen ceases without remainder.\nThey’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end."}},{"id":"sn48.40:3","sourceIds":["sn48.40:3.1","sn48.40:3.2","sn48.40:3.3","sn48.40:3.4","sn48.40:3.5","sn48.40:3.6","sn48.40:3.7","sn48.40:3.8","sn48.40:3.9"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ.\nSo evaṁ pajānāti:\n‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.\ntañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.\nSo sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.\nKattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?\nIdha, 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,\nettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.\nAyaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.","en":"While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises.\nThey understand:\n‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason.\nIt’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’\nThey understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder.\nAnd where does that faculty of pleasure that’s arisen cease without remainder?\nIt’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, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nThat’s where the faculty of pleasure that’s arisen ceases without remainder.\nThey’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end."}},{"id":"sn48.40:4","sourceIds":["sn48.40:4.1","sn48.40:4.2","sn48.40:4.3","sn48.40:4.4","sn48.40:4.5","sn48.40:4.6","sn48.40:4.7","sn48.40:4.8","sn48.40:4.9"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ.\nSo evaṁ pajānāti:\n‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.\ntañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.\nSo somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.\nKattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?\nIdha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati,\nettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.\nAyaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.","en":"While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises.\nThey understand:\n‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason.\nIt’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’\nThey understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder.\nAnd where does that faculty of happiness that’s arisen cease without remainder?\nIt’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.\nThat’s where the faculty of happiness that’s arisen ceases without remainder.\nThey’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end."}},{"id":"sn48.40:5","sourceIds":["sn48.40:5.1","sn48.40:5.2","sn48.40:5.3","sn48.40:5.4","sn48.40:5.5","sn48.40:5.6","sn48.40:5.7","sn48.40:5.8","sn48.40:5.9","sn48.40:5.10","sn48.40:5.11"],"kind":"text","text":{"pi":"Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ.\nSo evaṁ pajānāti:\n‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.\ntañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.\nSo upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.\nKattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?\nIdha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,\nettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.\nAyaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti.\nDasamaṁ.\nSukhindriyavaggo catuttho.","en":"While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises.\nThey understand:\n‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason.\nIt’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’\nThey understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without remainder.\nAnd where does that faculty of equanimity that’s arisen cease without remainder?\nIt’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.\nThat’s where the faculty of equanimity that’s arisen ceases without remainder.\nThey’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”"}},{"id":"sn48.40:6","sourceIds":["sn48.40:6.0","sn48.40:6.1","sn48.40:6.2","sn48.40:6.3","sn48.40:6.4"],"kind":"text","text":{"pi":"Tassuddānaṁ\nSuddhikañca soto arahā,\nduve samaṇabrāhmaṇā;\nVibhaṅgena tayo vuttā,\nkaṭṭho uppaṭipāṭikanti."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn48.40/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}