Saṁyutta Nikāya 48.40 4.

Uppaṭipāṭikasutta

Sukhindriyavagga Uppaṭipāṭikasutta “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.

Disciples, there are these five governing forces. What five? The governing force of pain, the governing force of displeasure, the governing force of pleasure, the governing force of happiness, and the governing force of equanimity.

Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ.

Here a disciple who is diligent, ardent, and resolute experiences the governing force of pain.

So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.

He knows thus: This governing force of pain has arisen in me; it is conditioned, arisen from a cause, subject to destruction, and dependent on conditions.

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.

It is impossible for this governing force of pain to arise without a cause, without a condition, without a basis, and without dependence on conditions. He knows the governing force of pain, its origin, its cessation, and the path leading to its cessation.

Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?

Where does the arisen governing force of pain cease without remainder?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.

Here a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained attention, with energetic joy and pleasure born of seclusion.

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

It is here that the arisen governing force of pain ceases without remainder.

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.

This is called a disciple who has known the cessation of the governing force of pain and directs his mind accordingly.

So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.

Here a disciple who is diligent, ardent, and resolute experiences the governing force of displeasure.

tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.

He knows thus: This governing force of displeasure has arisen in me; it is conditioned, arisen from a cause, subject to destruction, and dependent on conditions.

So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.

It is impossible for this governing force of displeasure to arise without a cause, without a condition, without a basis, and without dependence on conditions. He knows the governing force of displeasure, its origin, its cessation, and the path leading to its cessation.

Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?

Where does the arisen governing force of displeasure cease without remainder?

Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.

Here a disciple, with the subsiding of applied and sustained attention, with inner tranquility and unification of mind, without applied and sustained attention, with pīti and pleasure born of concentration, enters and dwells in the second jhāna. It is here that the arisen governing force of displeasure ceases without remainder.

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

This is called a disciple who has known the cessation of the governing force of displeasure and directs his mind accordingly.

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ.

Here a disciple who is diligent, ardent, and resolute experiences the governing force of pleasure.

So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.

He knows thus: This governing force of pleasure has arisen in me; it is conditioned, arisen from a cause, subject to destruction, and dependent on conditions.

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.

It is impossible for this governing force of pleasure to arise without a cause, without a condition, without a basis, and without dependence on conditions. He knows the governing force of pleasure, its origin, its cessation, and the path leading to its cessation.

Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?

Where does the arisen governing force of pleasure cease without remainder?

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, ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.

Here a disciple, with the fading away of pīti, dwells in equanimity, mindful and fully aware, and experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: He dwells in equanimity, mindful, and in a pleasant abiding.

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

It is here that the arisen governing force of pleasure ceases without remainder.

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ.

This is called a disciple who has known the cessation of the governing force of pleasure and directs his mind accordingly.

So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.

Here a disciple who is diligent, ardent, and resolute experiences the governing force of happiness.

tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.

He knows thus: This governing force of happiness has arisen in me; it is conditioned, arisen from a cause, subject to destruction, and dependent on conditions.

So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.

It is impossible for this governing force of happiness to arise without a cause, without a condition, without a basis, and without dependence on conditions. He knows the governing force of happiness, its origin, its cessation, and the path leading to its cessation.

Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?

Where does the arisen governing force of happiness cease without remainder?

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.

Here a disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. It is here that the arisen governing force of happiness ceases without remainder.

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

This is called a disciple who has known the cessation of the governing force of happiness and directs his mind accordingly.

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ.

Here a disciple who is diligent, ardent, and resolute experiences the governing force of equanimity.

So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.

He knows thus: This governing force of equanimity has arisen in me; it is conditioned, arisen from a cause, subject to destruction, and dependent on conditions.

tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.

It is impossible for this governing force of equanimity to arise without a cause, without a condition, without a basis, and without dependence on conditions.

So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti.

There is no such place. He knows the governing force of equanimity, knows the arising of the governing force of equanimity, knows the cessation of the governing force of equanimity, and knows where the arisen governing force of equanimity ceases without remainder.

Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?

Where does the arisen governing force of equanimity cease without remainder?

Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.

Here a disciple, having completely transcended the realm of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling.

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

It is here that the arisen governing force of equanimity ceases without remainder.

Dasamaṁ. Sukhindriyavaggo catuttho. Tassuddānaṁ Suddhikañca soto arahā, duve samaṇabrāhmaṇā; Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.

This is called a disciple who has known the cessation of the governing force of equanimity and directs his mind towards that goal.