Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.6 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
6. Paṭhamasamaṇabrāhmaṇasutta
6. Ascetics and Brahmins (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.7 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
“monks, there are ascetics and brahmins who don’t understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation.
wisdom, its origin, its cessation, and the practice that leads to its cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation.
wisdom, its origin, its cessation, and the practice that leads to its cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.8 Daṭṭhabba: Should Be Seen
8. Daṭṭhabbasutta
8. Should Be Seen
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ?
And where should the faculty of earned-trust be seen?
Catūsu sotāpattiyaṅgesu—
In the four factors of stream-entry.
ettha saddhindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ?
And where should the faculty of energy be seen?
Catūsu sammappadhānesu—
In the four right efforts.
ettha vīriyindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ?
And where should the faculty of rememberfulness be seen?
Catūsu satipaṭṭhānesu—
In the four kinds of rememberfulness meditation.
ettha satindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ?
And where should the faculty of undistractible-lucidity be seen?
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
idaṃ vuccati, bhikkhave, satindriyaṃ.
This is called the faculty of rememberfulness.
Katamañca, bhikkhave, samādhindriyaṃ?
And what is the faculty of undistractible-lucidity?
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.10 Dutiyavibhaṅga: Analysis (2nd)
10. Dutiyavibhaṅgasutta
10. Analysis (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati—
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
idaṃ vuccati, bhikkhave, samādhindriyaṃ.
This is called the faculty of undistractible-lucidity.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
end of section [48..1.. - SN 48 vagga 1 Suddhika: Plain Version]❧
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.12 Paṭhamasaṅkhitta: In Brief (1st)
12. Paṭhamasaṅkhittasutta
12. In Brief (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of the Dharmas. If they’re weaker still, they’re a follower by earned-trust.”
SN 48.13 Dutiyasaṅkhitta: In Brief (2nd)
13. Dutiyasaṅkhittasutta
13. In Brief (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”
SN 48.14 Tatiyasaṅkhitta: In Brief (3rd)
14. Tatiyasaṅkhittasutta
14. In Brief (3rd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.”
SN 48.16 Dutiyavitthāra: In Detail (2nd)
16. Dutiyavitthārasutta
16. In Detail (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”
SN 48.17 Tatiyavitthāra: In Detail (3rd)
17. Tatiyavitthārasutta
17. In Detail (3rd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry.
“monk, it’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom that lead to peace and awakening.
It’s because of developing and cultivating these five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
end of section [48..2.. - SN 48 vagga 2 Mudutara: Weaker]❧
As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand these five faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 48.22 Jīvitindriya: The Life Faculty
22. Jīvitindriyasutta
22. The Life Faculty
“Tīṇimāni, bhikkhave, indriyāni.
“monks, there are these three faculties.
Katamāni tīṇi?
What three?
Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ—
The female faculty, the male faculty, and the life faculty.
The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened.
imāni kho, bhikkhave, tīṇi indriyānī”ti.
These are the three faculties.”
SN 48.24 Ekabījī: A One-Seeder
24. Ekabījīsutta
24. A One-Seeder
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of the Dharmas … a follower by earned-trust.”
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand these six faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 48.29 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
The faculties of the eye, ear, nose, tongue, body, and mind.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.30 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
mind faculty, its origin, its cessation, and the practice that leads to its cessation.
Na me te, bhikkhave … pe … sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti,
There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation.
mind faculty, its origin, its cessation, and the practice that leads to its cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
end of section [48..3.. - SN 48 vagga 3 Chaḷindriya: The Six Faculties]❧
+
§ – SN 48 vagga 4 Sukhindriya: The Pleasure Faculty
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.34 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.35 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.
dukkhindriyaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t understand the faculty of pain …
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.
dukkhindriyaṃ pajānanti … pe …
There are ascetics and brahmins who do understand the faculty of pain …
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops.”
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
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?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati,
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
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?
Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati,
It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
They understand the faculty of equanimous-observation, its origin, its cessation, and where that faculty of equanimous-observation that’s arisen ceases without anything left over.
It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
They’re called a monk who understands the cessation of the faculty of equanimous-observation, and who applies their mind to that end.”
end of section [48.40 - SN 48.40 Uppaṭipāṭika: Irregular Order]❧
(AVS) Aviparitaka Sutra (agama parallel to SN 48.40)
(has domanassa, dukkha, somanassa, sukha and upekkha cease successively)
(domanassa-indriya [mental pain] ceases in 1st jhāna)
(dukkha-indriya [physical pain] ceases in 2nd jhāna)
(somanassa-indriya [mental pleasure] ceases in 3rd jhāna)
(Sukha-indriya [physical pleasure] ceases in 4th jhāna)
(upekkha-indriya [physical & mental lack of sāta] ceases in saññā-vedayita-nirodhaṃ )
At least 4 distinct school of Buddhism agree on AVS, against one Theravada SN 48.40
These texts and commentaries from various schools of Buddhism vary on their interpretation of AVS (Aviparitaka Sutra), but they all seem to preserve the same consistent version of AVS, whereas the SN 48.40 Theravada Pali is an outlier that differs drastically from AVS.
1. Abhidharmamrta(rasa)-sastra (sarvastivada school)
2. Tattvasiddhi (or * Satyasiddhi-sastra, pé Cheng shi lun) of the Darstantikas or the Bàáhusrutiyas SCHOOL
3. Yogacarabhumi (tiita Yu qie shi di lun) of the Yogacara school.
4. As to the Sautrantika views, I shall refer to the Abhidharmako s´abhasya by Vasubandhu in the fourth or fifth century A.D. Although this treatise describes itself as ‘‘a presentation of the Abhidharma as taught by the Vaibhasikas’’, its author has evident sympathies for the Sautrantikas. (Sautrantikas is to be treated as a different school of thought than Sarvastivada)
…
…
end of section [48..4.. - SN 48 vagga 4 Sukhindriya: The Pleasure Faculty]❧
Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:
“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—
how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties
When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die.
Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—
The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties
The faculties of the eye, ear, nose, tongue, and body.
Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti?
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti.
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range.
And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
“Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“In the same way, the brahmin Uṇṇābha’s earned-trust in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
It’s because of developing and cultivating the five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless?”
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.
I have no doubts or uncertainties that the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”
SN 48.45 Paṭhamapubbārāma: At the Eastern Monastery (1st)
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
What one? The faculty of wisdom. When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”
SN 48.46 Dutiyapubbārāma: At the Eastern Monastery (2nd)
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”
SN 48.47 Tatiyapubbārāma: At the Eastern Monastery (3rd)
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”
SN 48.48 Catutthapubbārāma: At the Eastern Monastery (4th)
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’.”
SN 48.49 Piṇḍolabhāradvāja: About Piṇḍola Bhāradvāja
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Katamesaṃ tiṇṇannaṃ?
What three?
Satindriyassa, samādhindriyassa, paññindriyassa—
The faculties of rememberfulness, undistractible-lucidity, and wisdom.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”
At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?
“Sāriputta, would a noble-one's-disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Sir, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.
You can expect that an earned-trustful noble-one's-disciple will live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
You can expect that an earned-trustful and energetic noble-one's-disciple will be rememberful, with utmost rememberfulness and alertness, able to remember and recall what was said and done long ago.
Yā hissa, bhante, sati tadassa satindriyaṃ.
For their rememberfulness is the faculty of rememberfulness.
You can expect that an earned-trustful, energetic, and rememberful noble-one's-disciple will, relying on letting go, gain undistractible-lucidity, gain unification of mind.
Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.
For their samādhi is the faculty of undistractible-lucidity.
You can expect that an earned-trustful, energetic, rememberful noble-one's-disciple with their mind undistractify-&-lucidifyd in samādhi will understand this:
anamataggo kho saṃsāro.
‘Transmigration has no known beginning.
Pubbakoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
When a noble-one's-disciple has tried again and again, recollected again and again, entered undistractible-lucidity again and again, and understood with wisdom again and again, they will be confident of this:
‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.
‘I have previously heard of these things.
Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.
But now I have direct meditative experience of them, and see them with penetrating wisdom.’
For their earned-trust is the faculty of earned-trust.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Sāriputta, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”
When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.”
“monks, is there a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a monk who is an adept, standing at the level of an adept, can understand that they are an adept?”
“There is a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a monk who is an adept, standing at the level of an adept, can understand that they are an adept.
It’s when a monk who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti.
They understand: ‘These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.’
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the Brahmā realm.
Tatrapi maṃ evaṃ jānanti:
There they know me as
‘brahmā sahampati, brahmā sahampatī’ti.
Brahmā Sahampati.
Evametaṃ, bhagavā, evametaṃ sugata.
That’s so true, Blessed One! That’s so true, Holy One!
“Sāriputta, considering what benefit does a monk with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?”
“Sir, it is considering the supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
For it is considering the supreme sanctuary that a monk whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.
It is considering this supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
And what is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions?”
“It’s when a monk with defilements ended maintains respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
For this is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions.”
“monks, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
“monks, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”
SN 48.65 Paṭhamaphala: Two Fruits
65. Paṭhamaphalasutta
65. Two Fruits
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;
Of all the trees belonging to the demons, the trumpet-flower tree is said to be the best.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;
Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.