31 (1) Simple Version

“Bhikkhus, there are these five faculties. What five? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty. These are the five faculties.”

32 (2) Stream-Enterer

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

“When, Bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”

33 (3) Arahant

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

“When, Bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these five faculties, a Bhikkhu is liberated by nonclinging, then he is called a Bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”

34 (4) Ascetics and Brahmins (1)

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

“Those ascetics or brahmins, Bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these five faculties … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

“But, Bhikkhus, those ascetics and brahmins who understand these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

35 (5) Ascetics and Brahmins (2)

“Those ascetics or brahmins, Bhikkhus, who do not understand the pleasure faculty, its origin, its cessation, and the way leading to its cessation; who do not understand the joy faculty … the pain faculty … the displeasure faculty … the equanimity faculty, its origin, its cessation, and the way leading to its cessation … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

“But, Bhikkhus, those ascetics and brahmins who understand these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

36 (6) Analysis (1)

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

“And what, Bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort, the pleasant comfortable feeling born of body-contact: this, Bhikkhus, is called the pleasure faculty.

“And what, Bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfortable feeling born of body-contact: this, Bhikkhus, is called the pain faculty.

“And what, Bhikkhus, is the joy faculty? Whatever mental pleasure there is, whatever mental comfort, the pleasant comfortable feeling born of mind-contact: this, Bhikkhus, is called the joy faculty.

“And what, Bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfortable feeling born of mind-contact: this, Bhikkhus, is called the displeasure faculty.

“And what, Bhikkhus, is the equanimity faculty? Whatever feeling there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, Bhikkhus, is called the equanimity faculty.

“These, Bhikkhus, are the five faculties.”

37 (7) Analysis (2)

(All as in the preceding sutta, omitting the last sentence and with the following addition:)

“Therein, Bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-norpleasant feeling.

“These, Bhikkhus, are the five faculties.”

38 (8) Analysis (3)

(All as in the preceding sutta, but with the last two paragraphs as follows:)

“Therein, Bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.

“Thus, Bhikkhus, according to the method of exposition, these five faculties, having been five, become three; and having been three, become five.”

39 (9) The Simile of the Fire-Sticks

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

“In dependence on a contact to be experienced as pleasant, Bhikkhus, the pleasure faculty arises. Being in a state of pleasure, one understands: ‘I am in a state of pleasure.’ One understands: ‘With the cessation of that contact to be experienced as pleasant, the corresponding feeling—the pleasure faculty that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.’

“In dependence on a contact to be experienced as painful, Bhikkhus, the pain faculty arises. Being in a state of pain, one understands: ‘I am in a state of pain.’ One understands: ‘With the cessation of that contact to be experienced as painful, the corresponding feeling—the pain faculty that arose in dependence on that contact to be experienced as painful—ceases and subsides.’

“In dependence on a contact to be experienced joyously, Bhikkhus, the joy faculty arises. Being in a state of joy, one understands: ‘I am in a state of joy.’ One understands: ‘With the cessation of that contact to be experienced joyously, the corresponding feeling—the joy faculty that arose in dependence on that contact to be experienced joyously—ceases and subsides.’

“In dependence on a contact to be experienced with displeasure, Bhikkhus, the displeasure faculty arises. Being in a state of displeasure, one understands: ‘I am in a state of displeasure.’ One understands: ‘With the cessation of that contact to be experienced with displeasure, the corresponding feeling—the displeasure faculty that arose in dependence on that contact to be experienced with displeasure—ceases and subsides.’

“In dependence on a contact to be experienced with equanimity, Bhikkhus, the equanimity faculty arises. Being in a state of equanimity, one understands: ‘I am in a state of equanimity.’ One understands: ‘With the cessation of that contact to be experienced with equanimity, the corresponding feeling—the equanimity faculty that arose in dependence on that contact to be experienced with equanimity—ceases and subsides.’

“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant … … a contact to be experienced as painful … a contact to be experienced joyously … a contact to be experienced with displeasure … a contact to be experienced with equanimity, the equanimity faculty arises…. One understands: ‘With the cessation of that contact to be experienced with equanimity, the corresponding feeling … ceases and subsides.’”

40 (10) Irregular Order

“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

(i. The pain faculty)

“Here, Bhikkhus, while a Bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pain faculty. He understands thus: ‘There has arisen in me this pain faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that pain faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the pain faculty; he understands the origin of the pain faculty; he understands the cessation of the pain faculty; and he understands where the arisen pain faculty ceases without remainder.

“And where does the arisen pain faculty cease without remainder? Here, Bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a Bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. And it is here that the arisen pain faculty ceases without remainder.

“This, Bhikkhus, is called a Bhikkhu who has understood the cessation of the pain faculty. He directs his mind accordingly.

(ii. The displeasure faculty)

“Here, Bhikkhus, while a Bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the displeasure faculty. He understands thus: ‘There has arisen in me this displeasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that displeasure faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the displeasure faculty; he understands the origin of the displeasure faculty; he understands the cessation of the displeasure faculty; and he understands where the arisen displeasure faculty ceases without remainder.

“And where does the arisen displeasure faculty cease without remainder? With the subsiding of thought and examination, a Bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. And it is here that the arisen displeasure faculty ceases without remainder.

“This, Bhikkhus, is called a Bhikkhu who has understood the cessation of the displeasure faculty. He directs his mind accordingly.

(iii. The pleasure faculty)

“Here, Bhikkhus, while a Bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pleasure faculty. He understands thus: ‘There has arisen in me this pleasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that pleasure faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the pleasure faculty; he understands the origin of the pleasure faculty; he understands the cessation of the pleasure faculty; and he understands where the arisen pleasure faculty ceases without remainder.

“And where does the arisen pleasure faculty cease without remainder? With the fading away as well of rapture, a Bhikkhu dwells equanimous and, mindful and clearly comprehending, experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ And it is here that the arisen pleasure faculty ceases without remainder.

“This, Bhikkhus, is called a Bhikkhu who has understood the cessation of the pleasure faculty. He directs his mind accordingly.

(iv. The joy faculty)

“Here, Bhikkhus, while a Bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the joy faculty. He understands thus: ‘There has arisen in me this joy faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that joy faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the joy faculty; he understands the origin of the joy faculty; he understands the cessation of the joy faculty; and he understands where the arisen joy faculty ceases without remainder.

“And where does the arisen joy faculty cease without remainder? With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a Bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. And it is here that the arisen joy faculty ceases without remainder.

“This, Bhikkhus, is called a Bhikkhu who has understood the cessation of the joy faculty. He directs his mind accordingly.

(v. The equanimity faculty)

“Here, Bhikkhus, while a Bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the equanimity faculty. He understands thus: ‘There has arisen in me this equanimity faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that equanimity faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the equanimity faculty; he understands the origin of the equanimity faculty; he understands the cessation of the equanimity faculty; and he understands where the arisen equanimity faculty ceases without remainder.

“And where does the arisen equanimity faculty cease without remainder? Here, Bhikkhus, having completely transcended the base of neither-perception-nor-nonperception, a Bhikkhu enters and dwells in the cessation of perception and feeling. And it is here that the arisen equanimity faculty ceases without remainder.

“This, Bhikkhus, is called a Bhikkhu who has understood the cessation of the equanimity faculty. He directs his mind accordingly.”