उप्पटिपाटिकसुत्त

Uppaṭipāṭikasutta

Irregular Order

“पञ्चिमानि, भिक्खवे, इन्द्रियानि। कतमानि पञ्च? दुक्खिन्द्रियं, दोमनस्सिन्द्रियं, सुखिन्द्रियं, सोमनस्सिन्द्रियं, उपेक्खिन्द्रियं।

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

“Bhikkhus, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity.

इध, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति दुक्खिन्द्रियं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं दुक्खिन्द्रियं, तञ्च खो सनिमित्तं सनिदानं ससङ्खारं सप्पच्चयं। तञ्च अनिमित्तं अनिदानं असङ्खारं अप्पच्चयं दुक्खिन्द्रियं उप्पज्जिस्सतीऽति—नेतं ठानं विज्जति। सो दुक्खिन्द्रियञ्च पजानाति, दुक्खिन्द्रियसमुदयञ्च पजानाति, दुक्खिन्द्रियनिरोधञ्च पजानाति, यत्थ चुप्पन्नं दुक्खिन्द्रियं अपरिसेसं निरुज्झति तञ्च पजानाति। कत्थ चुप्पन्नं दुक्खिन्द्रियं अपरिसेसं निरुज्झति? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति, एत्थ चुप्पन्नं दुक्खिन्द्रियं अपरिसेसं निरुज्झति। अयं वुच्चति, भिक्खवे, ‘भिक्खु अञ्ञासि दुक्खिन्द्रियस्स निरोधं, तदत्थाय चित्तं उपसंहरतिऽ।

Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. 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. Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

While a bhikkhu is meditating—diligent, keen, and resolute—the faculty of pain arises. They understand: ‘The faculty of pain has arisen in me. And that has a foundation, a source, a condition, and a reason. It’s not possible for the faculty of pain to arise without a foundation, a source, a condition, or a reason.’ They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over. And where does that faculty of pain that’s arisen cease without anything left over? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where the faculty of pain that’s arisen ceases without anything left over. They’re called a bhikkhu who understands the cessation of the faculty of pain, and who applies their mind to that end.

इध पन, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति दोमनस्सिन्द्रियं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं दोमनस्सिन्द्रियं, तञ्च खो सनिमित्तं सनिदानं ससङ्खारं सप्पच्चयं। तञ्च अनिमित्तं अनिदानं असङ्खारं अप्पच्चयं दोमनस्सिन्द्रियं उप्पज्जिस्सतीऽति—नेतं ठानं विज्जति। सो दोमनस्सिन्द्रियञ्च पजानाति, दोमनस्सिन्द्रियसमुदयञ्च पजानाति, दोमनस्सिन्द्रियनिरोधञ्च पजानाति, यत्थ चुप्पन्नं दोमनस्सिन्द्रियं अपरिसेसं निरुज्झति तञ्च पजानाति। कत्थ चुप्पन्नं दोमनस्सिन्द्रियं अपरिसेसं निरुज्झति? इध, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति, एत्थ चुप्पन्नं दोमनस्सिन्द्रियं अपरिसेसं निरुज्झति। अयं वुच्चति, भिक्खवे, ‘भिक्खु अञ्ञासि दोमनस्सिन्द्रियस्स निरोधं, तदत्थाय चित्तं उपसंहरतिऽ।

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

While a bhikkhu is meditating—diligent, keen, and resolute—the faculty of sadness arises. They understand: ‘The faculty of sadness has arisen in me. And that has a foundation, a source, a condition, and a reason. It’s not possible for the faculty of sadness to arise without a foundation, a source, a condition, or a reason.’ They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over. And where does that faculty of sadness that’s arisen cease without anything left over? It’s when, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without anything left over. They’re called a bhikkhu who understands the cessation of the faculty of sadness, and who applies their mind to that end.

इध पन, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति सुखिन्द्रियं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं सुखिन्द्रियं, तञ्च खो सनिमित्तं सनिदानं ससङ्खारं सप्पच्चयं। तञ्च अनिमित्तं अनिदानं असङ्खारं अप्पच्चयं सुखिन्द्रियं उप्पज्जिस्सतीऽति—नेतं ठानं विज्जति। सो सुखिन्द्रियञ्च पजानाति, सुखिन्द्रियसमुदयञ्च पजानाति, सुखिन्द्रियनिरोधञ्च पजानाति, यत्थ चुप्पन्नं सुखिन्द्रियं अपरिसेसं निरुज्झति तञ्च पजानाति। कत्थ चुप्पन्नं सुखिन्द्रियं अपरिसेसं निरुज्झति? इध, भिक्खवे, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेति यं तं अरिया आचिक्खन्ति ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति, एत्थ चुप्पन्नं सुखिन्द्रियं अपरिसेसं निरुज्झति। अयं वुच्चति, भिक्खवे, ‘भिक्खु अञ्ञासि सुखिन्द्रियस्स निरोधं, तदत्थाय चित्तं उपसंहरतिऽ।

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. 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. Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati? 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. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

While a bhikkhu is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a foundation, a source, a condition, and a reason. It’s not possible for the faculty of pleasure to arise without a foundation, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over. And where does that faculty of pleasure that’s arisen cease without anything left over? It’s when, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without anything left over. They’re called a bhikkhu who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

इध पन, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति सोमनस्सिन्द्रियं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं सोमनस्सिन्द्रियं, तञ्च खो सनिमित्तं सनिदानं ससङ्खारं सप्पच्चयं। तञ्च अनिमित्तं अनिदानं असङ्खारं अप्पच्चयं सोमनस्सिन्द्रियं उप्पज्जिस्सतीऽति—नेतं ठानं विज्जति। सो सोमनस्सिन्द्रियञ्च पजानाति, सोमनस्सिन्द्रियसमुदयञ्च पजानाति, सोमनस्सिन्द्रियनिरोधञ्च पजानाति, यत्थ चुप्पन्नं सोमनस्सिन्द्रियं अपरिसेसं निरुज्झति तञ्च पजानाति। कत्थ चुप्पन्नं सोमनस्सिन्द्रियं अपरिसेसं निरुज्झति? इध, भिक्खवे, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति, एत्थ चुप्पन्नं सोमनस्सिन्द्रियं अपरिसेसं निरुज्झति। अयं वुच्चति, भिक्खवे, ‘भिक्खु अञ्ञासि सोमनस्सिन्द्रियस्स निरोधं, तदत्थाय चित्तं उपसंहरतिऽ।

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharati’.

While a bhikkhu is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a foundation, a source, a condition, and a reason. It’s not possible for the faculty of happiness to arise without a foundation, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over. And where does that faculty of happiness that’s arisen cease without anything left over? It’s when, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without anything left over. They’re called a bhikkhu who understands the cessation of the faculty of happiness, and who applies their mind to that end.

इध पन, भिक्खवे, भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो उप्पज्जति उपेक्खिन्द्रियं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं उपेक्खिन्द्रियं, तञ्च खो सनिमित्तं सनिदानं ससङ्खारं सप्पच्चयं। तञ्च अनिमित्तं अनिदानं असङ्खारं अप्पच्चयं उपेक्खिन्द्रियं उप्पज्जिस्सतीऽति—नेतं ठानं विज्जति। सो उपेक्खिन्द्रियञ्च पजानाति, उपेक्खिन्द्रियसमुदयञ्च पजानाति, उपेक्खिन्द्रियनिरोधञ्च पजानाति, यत्थ चुप्पन्नं उपेक्खिन्द्रियं अपरिसेसं निरुज्झति तञ्च पजानाति। कत्थ चुप्पन्नं उपेक्खिन्द्रियं अपरिसेसं निरुज्झति? इध, भिक्खवे, भिक्खु सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति, एत्थ चुप्पन्नं उपेक्खिन्द्रियं अपरिसेसं निरुज्झति। अयं वुच्चति, भिक्खवे, ‘भिक्खु अञ्ञासि उपेक्खिन्द्रियस्स निरोधं, तदत्थाय चित्तं उपसंहरतीऽ”ति।

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati. So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati tañca pajānāti. Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati? Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati. Ayaṁ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṁ, tadatthāya cittaṁ upasaṁharatī’”ti.

While a bhikkhu is meditating—diligent, keen, and resolute—the faculty of equanimity arises. They understand: ‘The faculty of equanimity has arisen in me. And that has a foundation, a source, a condition, and a reason. It’s not possible for the faculty of equanimity to arise without a foundation, a source, a condition, or a reason.’ They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without anything left over. And where does that faculty of equanimity that’s arisen cease without anything left over? It’s when a bhikkhu, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the faculty of equanimity that’s arisen ceases without anything left over. They’re called a bhikkhu who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

दसमं।

Dasamaṁ.

सुखिन्द्रियवग्गो चतुत्थो।

Sukhindriyavaggo catuttho.

तस्सुद्दानं

Tassuddānaṁ

सुद्धिकञ्च सोतो अरहा, दुवे समणब्राह्मणा; विभङ्गेन तयो वुत्ता, कट्ठो उप्पटिपाटिकन्ति।

Suddhikañca soto arahā, duve samaṇabrāhmaṇā; Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.

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The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

उप्पटिपाटिकसुत्त

Uppaṭipāṭikasutta

Irregular Order

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