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Linked Discourses 48 40 संयुत्त निकाय 48।1 40

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Uppaṭipāṭikasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 48।40

Saṁyutta Nikāya 48.40

Linked Discourses 48.40
2

4। सुखिन्द्रियवग्गsu·khin·dri·ya·vag·ga

4. Sukhindriyavagga

4. The Pleasure Faculty
3

उप्पटिपाटिकसुत्तup·pa·ṭi·pā·ṭi·ka·sut·ta

Uppaṭipāṭikasutta

Irregular Order
4

“पञ्चिमानि,pañ·ci·mā·ni भिक्खवे,bhik·kha·ve इन्द्रियानि।in·dri·yā·ni

“Pañcimāni, bhikkhave, indriyāni.

“Mendicants, there are these five faculties.
5

कतमानिka·ta·mā·ni पञ्च?pañ·ca

Katamāni pañca?

What five?
6

दुक्खिन्द्रियं,duk·khin·dri·yaṃ दोमनस्सिन्द्रियं,do·ma·nas·sin·dri·yaṃ सुखिन्द्रियं,su·khin·dri·yaṃ सोमनस्सिन्द्रियं,so·ma·nas·sin·dri·yaṃ उपेक्खिन्द्रियं।u·pek·khin·dri·yaṃ

Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.

The faculties of pain, sadness, pleasure, happiness, and equanimity.
7

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to उप्पज्जतिup·paj·ja·ti दुक्खिन्द्रियं।duk·khin·dri·yaṃ

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

While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises.
8

सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

So evaṁ pajānāti:

They understand:
9

‘उप्पन्नंup·pan·naṃ खोkho मेme इदंi·daṃ दुक्खिन्द्रियं,duk·khin·dri·yaṃ तञ्चtañ·ca खोkho सनिमित्तंsa·ni·mit·taṃ सनिदानंsa·ni·dā·naṃ ससङ्खारंsa·saṅ·khā·raṃ सप्पच्चयं।sap·pac·ca·yaṃ

‘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.
10

तञ्चtañ·ca अनिमित्तंa·ni·mit·taṃ अनिदानंa·ni·dā·naṃ असङ्खारंa·saṅ·khā·raṃ अप्पच्चयंap·pac·ca·yaṃ दुक्खिन्द्रियंduk·khin·dri·yaṃ उप्पज्जिस्सती’ति—नेतंup·paj·jis·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti

Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.

It’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’
11

सोso दुक्खिन्द्रियञ्चduk·khin·dri·yañ·ca पजानाति,pa·jā·nā·ti दुक्खिन्द्रियसमुदयञ्चduk·khin·dri·ya·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti दुक्खिन्द्रियनिरोधञ्चduk·khin·dri·ya·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti यत्थyat·tha चुप्पन्नंcup·pan·naṃ दुक्खिन्द्रियंduk·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झतिni·ruj·jha·ti तञ्चtañ·ca पजानाति।pa·jā·nā·ti

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 remainder.
12

कत्थkat·tha चुप्पन्नंcup·pan·naṃ दुक्खिन्द्रियंduk·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति?ni·ruj·jha·ti

Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?

And where does that faculty of pain that’s arisen cease without remainder?
13

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

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.
14

एत्थet·tha चुप्पन्नंcup·pan·naṃ दुक्खिन्द्रियंduk·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति।ni·ruj·jha·ti

ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.

That’s where the faculty of pain that’s arisen ceases without remainder.
15

अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu अञ्ञासिañ·ñā·si दुक्खिन्द्रियस्सduk·khin·dri·yas·sa निरोधं,ni·ro·dhaṃ तदत्थायta·dat·thā·ya चित्तंcit·taṃ उपसंहरति’।u·pa·saṃ·ha·ra·ti

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.
16

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to उप्पज्जतिup·paj·ja·ti दोमनस्सिन्द्रियं।do·ma·nas·sin·dri·yaṃ

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

While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.
17

सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

So evaṁ pajānāti:

They understand:
18

‘उप्पन्नंup·pan·naṃ खोkho मेme इदंi·daṃ दोमनस्सिन्द्रियं,do·ma·nas·sin·dri·yaṃ तञ्चtañ·ca खोkho सनिमित्तंsa·ni·mit·taṃ सनिदानंsa·ni·dā·naṃ ससङ्खारंsa·saṅ·khā·raṃ सप्पच्चयं।sap·pac·ca·yaṃ

‘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.
19

तञ्चtañ·ca अनिमित्तंa·ni·mit·taṃ अनिदानंa·ni·dā·naṃ असङ्खारंa·saṅ·khā·raṃ अप्पच्चयंap·pac·ca·yaṃ दोमनस्सिन्द्रियंdo·ma·nas·sin·dri·yaṃ उप्पज्जिस्सती’ति—नेतंup·paj·jis·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

It’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’
20

सोso दोमनस्सिन्द्रियञ्चdo·ma·nas·sin·dri·yañ·ca पजानाति,pa·jā·nā·ti दोमनस्सिन्द्रियसमुदयञ्चdo·ma·nas·sin·dri·ya·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti दोमनस्सिन्द्रियनिरोधञ्चdo·ma·nas·sin·dri·ya·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti यत्थyat·tha चुप्पन्नंcup·pan·naṃ दोमनस्सिन्द्रियंdo·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झतिni·ruj·jha·ti तञ्चtañ·ca पजानाति।pa·jā·nā·ti

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 remainder.
21

कत्थkat·tha चुप्पन्नंcup·pan·naṃ दोमनस्सिन्द्रियंdo·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति?ni·ruj·jha·ti

Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?

And where does that faculty of sadness that’s arisen cease without remainder?
22

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

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.
23

एत्थet·tha चुप्पन्नंcup·pan·naṃ दोमनस्सिन्द्रियंdo·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति।ni·ruj·jha·ti

ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.

That’s where the faculty of sadness that’s arisen ceases without remainder.
24

अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu अञ्ञासिañ·ñā·si दोमनस्सिन्द्रियस्सdo·ma·nas·sin·dri·yas·sa निरोधं,ni·ro·dhaṃ तदत्थायta·dat·thā·ya चित्तंcit·taṃ उपसंहरति’।u·pa·saṃ·ha·ra·ti

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.
25

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to उप्पज्जतिup·paj·ja·ti सुखिन्द्रियं।su·khin·dri·yaṃ

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

While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises.
26

सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

So evaṁ pajānāti:

They understand:
27

‘उप्पन्नंup·pan·naṃ खोkho मेme इदंi·daṃ सुखिन्द्रियं,su·khin·dri·yaṃ तञ्चtañ·ca खोkho सनिमित्तंsa·ni·mit·taṃ सनिदानंsa·ni·dā·naṃ ससङ्खारंsa·saṅ·khā·raṃ सप्पच्चयं।sap·pac·ca·yaṃ

‘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.
28

तञ्चtañ·ca अनिमित्तंa·ni·mit·taṃ अनिदानंa·ni·dā·naṃ असङ्खारंa·saṅ·khā·raṃ अप्पच्चयंap·pac·ca·yaṃ सुखिन्द्रियंsu·khin·dri·yaṃ उप्पज्जिस्सती’ति—नेतंup·paj·jis·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’
29

सोso सुखिन्द्रियञ्चsu·khin·dri·yañ·ca पजानाति,pa·jā·nā·ti सुखिन्द्रियसमुदयञ्चsu·khin·dri·ya·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti सुखिन्द्रियनिरोधञ्चsu·khin·dri·ya·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti यत्थyat·tha चुप्पन्नंcup·pan·naṃ सुखिन्द्रियंsu·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झतिni·ruj·jha·ti तञ्चtañ·ca पजानाति।pa·jā·nā·ti

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 remainder.
30

कत्थkat·tha चुप्पन्नंcup·pan·naṃ सुखिन्द्रियंsu·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति?ni·ruj·jha·ti

Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?

And where does that faculty of pleasure that’s arisen cease without remainder?
31

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti सतोsa·to चca सम्पजानोsam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेतिpa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्तिā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’तिsu·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

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, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
32

एत्थet·tha चुप्पन्नंcup·pan·naṃ सुखिन्द्रियंsu·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति।ni·ruj·jha·ti

ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.

That’s where the faculty of pleasure that’s arisen ceases without remainder.
33

अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu अञ्ञासिañ·ñā·si सुखिन्द्रियस्सsu·khin·dri·yas·sa निरोधं,ni·ro·dhaṃ तदत्थायta·dat·thā·ya चित्तंcit·taṃ उपसंहरति’।u·pa·saṃ·ha·ra·ti

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.
34

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to उप्पज्जतिup·paj·ja·ti सोमनस्सिन्द्रियं।so·ma·nas·sin·dri·yaṃ

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

While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises.
35

सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

So evaṁ pajānāti:

They understand:
36

‘उप्पन्नंup·pan·naṃ खोkho मेme इदंi·daṃ सोमनस्सिन्द्रियं,so·ma·nas·sin·dri·yaṃ तञ्चtañ·ca खोkho सनिमित्तंsa·ni·mit·taṃ सनिदानंsa·ni·dā·naṃ ससङ्खारंsa·saṅ·khā·raṃ सप्पच्चयं।sap·pac·ca·yaṃ

‘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.
37

तञ्चtañ·ca अनिमित्तंa·ni·mit·taṃ अनिदानंa·ni·dā·naṃ असङ्खारंa·saṅ·khā·raṃ अप्पच्चयंap·pac·ca·yaṃ सोमनस्सिन्द्रियंso·ma·nas·sin·dri·yaṃ उप्पज्जिस्सती’ति—नेतंup·paj·jis·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’
38

सोso सोमनस्सिन्द्रियञ्चso·ma·nas·sin·dri·yañ·ca पजानाति,pa·jā·nā·ti सोमनस्सिन्द्रियसमुदयञ्चso·ma·nas·sin·dri·ya·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti सोमनस्सिन्द्रियनिरोधञ्चso·ma·nas·sin·dri·ya·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti यत्थyat·tha चुप्पन्नंcup·pan·naṃ सोमनस्सिन्द्रियंso·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झतिni·ruj·jha·ti तञ्चtañ·ca पजानाति।pa·jā·nā·ti

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 remainder.
39

कत्थkat·tha चुप्पन्नंcup·pan·naṃ सोमनस्सिन्द्रियंso·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति?ni·ruj·jha·ti

Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?

And where does that faculty of happiness that’s arisen cease without remainder?
40

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

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 disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
41

एत्थet·tha चुप्पन्नंcup·pan·naṃ सोमनस्सिन्द्रियंso·ma·nas·sin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति।ni·ruj·jha·ti

ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.

That’s where the faculty of happiness that’s arisen ceases without remainder.
42

अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu अञ्ञासिañ·ñā·si सोमनस्सिन्द्रियस्सso·ma·nas·sin·dri·yas·sa निरोधं,ni·ro·dhaṃ तदत्थायta·dat·thā·ya चित्तंcit·taṃ उपसंहरति’।u·pa·saṃ·ha·ra·ti

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.
43

इधi·dha पन,pa·na भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतोvi·ha·ra·to उप्पज्जतिup·paj·ja·ti उपेक्खिन्द्रियं।u·pek·khin·dri·yaṃ

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

While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises.
44

सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

So evaṁ pajānāti:

They understand:
45

‘उप्पन्नंup·pan·naṃ खोkho मेme इदंi·daṃ उपेक्खिन्द्रियं,u·pek·khin·dri·yaṃ तञ्चtañ·ca खोkho सनिमित्तंsa·ni·mit·taṃ सनिदानंsa·ni·dā·naṃ ससङ्खारंsa·saṅ·khā·raṃ सप्पच्चयं।sap·pac·ca·yaṃ

‘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.
46

तञ्चtañ·ca अनिमित्तंa·ni·mit·taṃ अनिदानंa·ni·dā·naṃ असङ्खारंa·saṅ·khā·raṃ अप्पच्चयंap·pac·ca·yaṃ उपेक्खिन्द्रियंu·pek·khin·dri·yaṃ उप्पज्जिस्सती’ति—नेतंup·paj·jis·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti

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

It’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’
47

सोso उपेक्खिन्द्रियञ्चu·pek·khin·dri·yañ·ca पजानाति,pa·jā·nā·ti उपेक्खिन्द्रियसमुदयञ्चu·pek·khin·dri·ya·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti उपेक्खिन्द्रियनिरोधञ्चu·pek·khin·dri·ya·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti यत्थyat·tha चुप्पन्नंcup·pan·naṃ उपेक्खिन्द्रियंu·pek·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झतिni·ruj·jha·ti तञ्चtañ·ca पजानाति।pa·jā·nā·ti

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 remainder.
48

कत्थkat·tha चुप्पन्नंcup·pan·naṃ उपेक्खिन्द्रियंu·pek·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति?ni·ruj·jha·ti

Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?

And where does that faculty of equanimity that’s arisen cease without remainder?
49

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ समतिक्कम्मsa·ma·tik·kam·ma सञ्ञावेदयितनिरोधंsañ·ñā·ve·da·yi·ta·ni·ro·dhaṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti

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.
50

एत्थet·tha चुप्पन्नंcup·pan·naṃ उपेक्खिन्द्रियंu·pek·khin·dri·yaṃ अपरिसेसंa·pa·ri·se·saṃ निरुज्झति।ni·ruj·jha·ti

ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.

That’s where the faculty of equanimity that’s arisen ceases without remainder.
51

अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve ‘भिक्खुbhik·khu अञ्ञासिañ·ñā·si उपेक्खिन्द्रियस्सu·pek·khin·dri·yas·sa निरोधं,ni·ro·dhaṃ तदत्थायta·dat·thā·ya चित्तंcit·taṃ उपसंहरती’”ति।u·pa·saṃ·ha·ra·tī

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.”
52

दसमं।da·sa·maṃ

Dasamaṁ.

(Pāli only)
53

सुखिन्द्रियवग्गोsu·khin·dri·ya·vag·go चतुत्थो।ca·tut·tho

Sukhindriyavaggo catuttho.

(Pāli only)
54

तस्सुद्दानंtas·sud·dā·naṃ

Tassuddānaṁ

(Pāli only)
55

सुद्धिकञ्चsud·dhi·kañ·ca सोतोso·to अरहा,a·ra·hā

Suddhikañca soto arahā,

(Pāli only)
56

दुवेdu·ve समणब्राह्मणा;sa·ma·ṇab·rāh·ma·ṇā

duve samaṇabrāhmaṇā;

(Pāli only)
57

विभङ्गेनvi·bhaṅ·ge·na तयोta·yo वुत्ता,vut·tā

Vibhaṅgena tayo vuttā,

(Pāli only)
58

कट्ठोkaṭ·ṭho उप्पटिपाटिकन्ति।up·pa·ṭi·pā·ṭi·kan·ti

kaṭṭho uppaṭipāṭikanti.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.