SN 48.40 (S v 213)
Uppaṭipāṭika Sutta
— In progressive order —
[ud+paṭipāṭika]

This sutta draws an interesting parallel between the cessation of the feeling faculties and the progressive attainments of jhānas.



Note: info·bubbles on "underdotted" English words


Pāḷi


English



Pañcimāni, bhikkhave, indriyāni. Katamāni pañ·ca? Dukkh·indriyaṃ, domanass·indriyaṃ, sukh·indriyaṃ, somanass·indriyaṃ, upekkh·indriyaṃ.

There are, bhikkhus, these five faculties. Which five? The faculty of pain, the faculty of mental unpleasantness, the faculty of pleasure, the faculty of mental pleasantness, the faculty of equanimity.

Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkh·indriyaṃ. So evaṃ pajānāti: ‘uppannaṃ kho me idaṃ dukkh·indriyaṃ, tañ·ca kho sa·nimittaṃ sa·nidānaṃ sa·saṅkhāraṃ sa·p·paccayaṃ. Tañ·ca a·nimittaṃ a·nidānaṃ a·saṅkhāraṃ a·p·paccayaṃ dukkh·indriyaṃ uppajjissatīti: netaṃ ṭhānaṃ vijjati’. So dukkh·indriyañ·ca pajānāti, dukkh·indriya-samudayañ·ca pajānāti, dukkh·indriya-nirodhañ·ca pajānāti, yattha c·uppannaṃ dukkh·indriyaṃ aparisesaṃ nirujjhati tañ·ca pajānāti.

Here, bhikkhus, in a bhikkhu dwelling heedful, ardent and vigorous arises the faculty of pain. He understands thus: 'This faculty of pain has arisen in me, and it is with a cause, with an origin, with a condition, with a ground. That the faculty of pain would arise without a cause, without an origin, without a condition, without a ground: that is impossible.' He understands the faculty of pain, he understands the arising of the faculty of pain, he understands the cessation of the faculty of pain, and he also understands where the arisen faculty of pain ceases totally.

Kattha c·uppannaṃ dukkh·indriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicc·eva kāmehi vivicca a·kusalehi dhammehi sa·vitakkaṃ sa·vicāraṃ viveka·jaṃ pīti·sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha c·uppannaṃ dukkh·indriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkh·indriyassa nirodhaṃ, tad·atthāya cittaṃ upasaṃharati’.

And where does the arisen faculty of pain cease totally? Here, bhikkhus, a bhikkhu, detached from sensuality, detached from unwholesome states, having entered in the first jhāna, remains therein, with thoughts, with mental associations, exaltation and well-being engendered by detachment, and it is here that the faculty of pain ceases totally. It is said of this, bhikkhus, 'a bhikkhu having known the cessation of the faculty of pain concentrates the mind with that as an aim.'{1}

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanass·indriyaṃ. So evaṃ pajānāti: ‘uppannaṃ kho me idaṃ domanass·indriyaṃ, tañ·ca kho sa·nimittaṃ sa·nidānaṃ sa·saṅkhāraṃ sa·p·paccayaṃ. Tañ·ca a·nimittaṃ a·nidānaṃ a·saṅkhāraṃ a·p·paccayaṃ domanass·indriyaṃ uppajjissatīti: netaṃ ṭhānaṃ vijjati’. So domanass·indriyañ·ca pajānāti, domanass·indriya-samudayañ·ca pajānāti, domanass·indriya-nirodhañ·ca pajānāti, yattha c·uppannaṃ domanass·indriyaṃ aparisesaṃ nirujjhati tañ·ca pajānāti.

Furthermore, bhikkhus, in a bhikkhu dwelling heedful, ardent and vigorous arises the faculty of mental unpleasantness. He understands thus: 'This faculty of mental unpleasantness has arisen in me, and it is with a cause, with an origin, with a condition, with a ground. That the faculty of mental unpleasantness would arise without a cause, without an origin, without a condition, without a ground: that is impossible.' He understands the faculty of mental unpleasantness, he understands the arising of the faculty of mental unpleasantness, he understands the cessation of the faculty of mental unpleasantness, and he also understands where the arisen faculty of mental unpleasantness ceases totally.

Kattha c·uppannaṃ domanass·indriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vitakka·vicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodi·bhāvaṃ a·vitakkaṃ a·vicāraṃ samādhi·jaṃ pīti·sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettha c·uppannaṃ domanass·indriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanass·indriyassa nirodhaṃ, tad·atthāya cittaṃ upasaṃharati’.

And where does the arisen faculty of mental unpleasantness cease totally? Here, bhikkhus, a bhikkhu, with the stilling of thoughts and mental associations, having entered in the second jhāna, he remains therein with inner tanquilization, unification of the mind, without thoughts nor mental associations, with exaltation and well-being engendered by concentration, and it is here that the faculty of mental unpleasantness ceases totally.{2} It is said of this, bhikkhus, 'a bhikkhu having known the cessation of the faculty of mental unpleasantness concentrates the mind with that as an aim.'

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukh·indriyaṃ. So evaṃ pajānāti: ‘uppannaṃ kho me idaṃ sukh·indriyaṃ, tañ·ca kho sa·nimittaṃ sa·nidānaṃ sa·saṅkhāraṃ sa·p·paccayaṃ. Tañ·ca a·nimittaṃ a·nidānaṃ a·saṅkhāraṃ a·p·paccayaṃ sukh·indriyaṃ uppajjissatīti: netaṃ ṭhānaṃ vijjati’. So sukh·indriyañ·ca pajānāti, sukh·indriya-samudayañ·ca pajānāti, sukh·indriya-nirodhañ·ca pajānāti, yattha c·uppannaṃ sukh·indriyaṃ aparisesaṃ nirujjhati tañ·ca pajānāti.

Furthermore, bhikkhus, in a bhikkhu dwelling heedful, ardent and vigorous arises the faculty of pleasure. He understands thus: 'This faculty of pleasure has arisen in me, and it is with a cause, with an origin, with a condition, with a ground. That the faculty of pleasure would arise without a cause, without an origin, without a condition, without a ground: that is impossible.' He understands the faculty of pleasure, he understands the arising of the faculty of pleasure, he understands the cessation of the faculty of pleasure, and he also understands where the arisen faculty of pleasure ceases totally.

Kattha c·uppannaṃ sukh·indriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, ettha c·uppannaṃ sukh·indriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukh·indriyassa nirodhaṃ, tad·atthāya cittaṃ upasaṃharati’.

And where does the arisen faculty of pleasure cease totally? Here, bhikkhus, a bhikkhu, with the fading away of exaltation, he remains equanimous, mindful and endowed with thorough understanding, and he feels in the body the well-being that the noble ones describe: ‘one who is equanimous and mindful abides in well-being’, having entered in the third jhāna, he remains therein, and it is here that the faculty of pleasure ceases totally. It is said of this, bhikkhus, 'a bhikkhu having known the cessation of the faculty of pleasure concentrates the mind with that as an aim.'

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanass·indriyaṃ. So evaṃ pajānāti: ‘uppannaṃ kho me idaṃ somanass·indriyaṃ, tañ·ca kho sa·nimittaṃ sa·nidānaṃ sa·saṅkhāraṃ sa·p·paccayaṃ. Tañ·ca a·nimittaṃ a·nidānaṃ a·saṅkhāraṃ a·p·paccayaṃ somanass·indriyaṃ uppajjissatīti: netaṃ ṭhānaṃ vijjati’. So somanass·indriyañ·ca pajānāti, somanass·indriya-samudayañ·ca pajānāti, somanass·indriya-nirodhañ·ca pajānāti, yattha c·uppannaṃ somanass·indriyaṃ aparisesaṃ nirujjhati tañ·ca pajānāti.

Furthermore, bhikkhus, in a bhikkhu dwelling heedful, ardent and vigorous arises the faculty of mental pleasantness. He understands thus: 'This faculty of mental pleasantness has arisen in me, and it is with a cause, with an origin, with a condition, with a ground. That the faculty of mental pleasantness would arise without a cause, without an origin, without a condition, without a ground: that is impossible.' He understands the faculty of mental pleasantness, he understands the arising of the faculty of mental pleasantness, he understands the cessation of the faculty of mental pleasantness, and he also understands where the arisen faculty of mental pleasantness ceases totally.

Kattha c·uppannaṃ somanass·indriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā a·dukkham·a·sukhaṃ upekkhā·sati·pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettha c·uppannaṃ somanass·indriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanass·indriyassa nirodhaṃ, tad·atthāya cittaṃ upasaṃharati’.

And where does the arisen faculty of mental pleasantness cease totally? Here, bhikkhus, a bhikkhu, abandoning pleasantness and abandoning unpleasantness, gladness and affliction having previously disappeared, having entered in the fourth jhāna, which is without unpleasantness nor pleasantness and is purified by mindfulness due to equanimity, he remains therein, and it is here that the faculty of mental pleasantness ceases totally. It is said of this, bhikkhus, 'a bhikkhu having known the cessation of the faculty of mental pleasantness concentrates the mind with that as an aim.'

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkh·indriyaṃ. So evaṃ pajānāti: ‘uppannaṃ kho me idaṃ upekkh·indriyaṃ, tañ·ca kho sa·nimittaṃ sa·nidānaṃ sa·saṅkhāraṃ sa·p·paccayaṃ. Tañ·ca a·nimittaṃ a·nidānaṃ a·saṅkhāraṃ a·p·paccayaṃ upekkh·indriyaṃ uppajjissatīti: netaṃ ṭhānaṃ vijjati’. So upekkh·indriyañ·ca pajānāti, upekkh·indriya-samudayañ·ca pajānāti, upekkh·indriya-nirodhañ·ca pajānāti, yattha c·uppannaṃ upekkh·indriyaṃ aparisesaṃ nirujjhati tañ·ca pajānāti.

Furthermore, bhikkhus, in a bhikkhu dwelling heedful, ardent and vigorous arises the faculty of equanimity. He understands thus: 'This faculty of equanimity has arisen in me, and it is with a cause, with an origin, with a condition, with a ground. That the faculty of equanimity would arise without a cause, without an origin, without a condition, without a ground: that is impossible.' He understands the faculty of equanimity, he understands the arising of the faculty of equanimity, he understands the cessation of the faculty of equanimity, and he also understands where the arisen faculty of equanimity ceases totally.

Kattha c·uppannaṃ upekkh·indriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sabbaso neva·saññā·n·āsaññ·āyatanaṃ samatikkamma saññā·vedayita·nirodhaṃ upasampajja viharati, ettha c·uppannaṃ upekkh·indriyaṃ aparisesaṃ nirujjhati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkh·indriyassa nirodhaṃ, tad·atthāya cittaṃ upasaṃharatī’ti.

And where does the arisen faculty of equanimity cease totally? Here, bhikkhus, a bhikkhu, having completely gone beyond the sphere of neither-perception-nor-non-perception, having entered the cessation of perception and feeling, dwells therein, and it is here that the faculty of equanimity ceases totally. It is said of this, bhikkhus, 'a bhikkhu having known the cessation of the faculty of equanimity concentrates the mind with that as an aim.'



Bodhi leaf



Note


1. concentrates the mind with that as an aim: tad·atthāya cittaṃ upasaṃharati.

attha could also be arguably taken as meaning: 'disappearance, passing away,' or 'profit, advantage, gain,' or 'matter, thing,' or simply 'that'.

'aim' kind of sums up all those meanings. Bhikkhu Bodhi translates 'accordingly'.


2. it is here that the faculty of mental unpleasantness ceases totally: this statement may seem surprising because since it has entered the first jhāna, the mind already experiences pīti. But oconsidering that vitakka and vicāra, which cease only with the attainment of the second jhāna, account for the remaining agitation in the mind, for one who is trained to perceive dukkha in what is anicca (as for example instructed at AN 7.46), the perception of mental unpleasantness due to these two phenomena may be easily derived from their so obviously impermanent nature.




Translation suggested by the webmaster.

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