English
the faculty of displeasure that arose dependent on a contact felt as displeasure, that ceases, that is calmed,’ he understands. “Monks, dependent on a contact that is felt as equanimity, the faculty of equanimity arises. Being equanimous, he understands, ‘I am equanimous.’ With the cessation of that contact felt as equanimity, ‘that associated feeling, the faculty of equanimity that arose dependent on a contact felt as equanimity, that ceases, that is calmed,’ he understands. “Just as, monks, from the rubbing and coming together of two pieces of wood, heat is generated, fire is produced; when those same pieces of wood are separated and put apart, that associated heat ceases, is calmed; even so, monks, dependent on a contact that is felt as pleasure, the faculty of pleasure arises. Being pleased, he understands, ‘I am pleased.’ With the cessation of that contact felt as pleasure, ‘that associated feeling, the faculty of pleasure that arises dependent on a contact felt as pleasure, that ceases, that is calmed,’ he understands. “Monks, dependent on a contact that is felt as pain… Monks, dependent on a contact that is felt as joy… Monks, dependent on a contact that is felt as displeasure… Monks, dependent on a contact that is felt as equanimity, the faculty of equanimity arises. Being equanimous, he understands, ‘I am equanimous.’ With the cessation of that contact felt as equanimity, ‘that associated feeling, the faculty of equanimity that arose dependent on a contact felt as equanimity, that up the faculty of equanimity arises, it ceases, it is appeased, he understands." The Ninth. 10. The Discourse on the Reverse Order 510. "Monks, there are these five faculties. Which five? The faculty of pain, the faculty of displeasure, the faculty of pleasure, the faculty of joy, the faculty of equanimity. Here, monks, for a monk who dwells heedful, ardent, and resolute, the faculty of pain arises. He understands thus: 'This faculty of pain has arisen in me, and it is with a sign, with a cause, with a formation, with a condition. That a faculty of pain will arise without a sign, without a cause, without a formation, without a condition— that is not possible.' He understands the faculty of pain, he understands its origin, he understands its cessation, and he understands where the arisen faculty of pain ceases without remainder. Where does the arisen faculty of pain cease without remainder? Here, monks, a monk quite secluded from sensual pleasures, secluded from unwholesome states, with thinking and pondering, born of seclusion, with rapture and pleasure, enters and dwells in the first jhana. Here, the arisen faculty of pain ceases without remainder. This is called, monks, 'a monk who has understood the cessation of the faculty of pain, and applies his mind to that end.'" "But here, monks, for a monk who dwells heedful, ardent, and resolute, the faculty of displeasure arises. He understands thus: 'This faculty of displeasure has arisen in me, and it is with a sign, with a cause, with a formation, with a condition. That a faculty of displeasure will arise without a sign, without a cause, without a formation, without a condition— that is not possible.' He understands the faculty of displeasure, he understands its origin, he understands its cessation, and he understands where the arisen faculty of displeasure ceases without remainder. Where does the arisen faculty of displeasure... the faculty of sorrow ceases without remainder? Here, monks, a monk, with the calming of initial and sustained thought, with inner tranquility and unification of mind, without initial and sustained thought, born of concentration, with rapture and pleasure, enters and abides in the second jhana. Here, the arisen faculty of sorrow ceases without remainder. This is called, monks, 'a monk has known the cessation of the faculty of sorrow, and directs his mind towards that end.'" "Here again, monks, for a monk who lives heedful, ardent, and resolute, the faculty of pleasure arises. He understands thus: 'This faculty of pleasure has arisen in me, and it is with a sign, with a cause, with a formation, with a condition. That a faculty of pleasure without a sign, without a cause, without a formation, without a condition will arise – this is not possible.' He knows the faculty of pleasure, he knows the origin of the faculty of pleasure, he knows the cessation of the faculty of pleasure, and he knows where the arisen faculty of pleasure ceases without remainder. Where does the arisen faculty of pleasure cease without remainder? Here, monks, a monk, with the fading of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, that which the noble ones declare: 'He is equanimous, mindful, one who dwells in pleasure.' He enters and abides in the third jhana. Here, the arisen faculty of pleasure ceases without remainder. This is called, monks, 'a monk has known the cessation of the faculty of pleasure, and directs his mind towards that end.'" "Here again, monks, for a monk who lives heedful, ardent, and resolute, the faculty of joy arises. He understands thus: 'This faculty of joy has arisen in me, and it is with a sign, with a cause, with a formation, with a condition. That a faculty of joy without a sign, without a cause, without a formation, without a condition will arise – this is not possible.' He knows the faculty of joy, and He understands the origin of the faculty of joy, He understands the cessation of the faculty of joy, And he understands where the arisen faculty of joy ceases without remainder. Where does the arisen faculty of joy cease without remainder? Here, monks, a monk, by the abandoning of pleasure and the abandoning of pain, and by the prior passing away of joy and sorrow, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. Here the arisen faculty of joy ceases without remainder. This is called, monks, ‘the monk has understood the cessation of the faculty of joy, he applies his mind to that end.’ But here, monks, for a monk who is diligent, ardent, and resolute, the faculty of equanimity arises. He understands thus: ‘This faculty of equanimity has arisen in me, and it is with a sign, with a cause, with a formation, with a condition. That a faculty of equanimity without a sign, without a cause, without a formation, without a condition should arise – this is not possible.’ He understands the faculty of equanimity, He understands the origin of the faculty of equanimity, He understands the cessation of the faculty of equanimity, And he understands where the arisen faculty of equanimity ceases without remainder. Where does the arisen faculty of equanimity cease without remainder? Here, monks, a monk, having completely transcended the dimension of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling. Here the arisen faculty of equanimity ceases without remainder. This is called, monks, ‘the monk has understood the cessation of the faculty of equanimity, he applies his mind to that end.’” The tenth. The Chapter on the Faculty of Pleasure, the Fourth. Its summary: Pure, and stream-enterer, Arahant, Two ascetics and brahmins; Three are spoken of in the analysis, Wood and in reverse order. 5. The Chapter on Old Age 1. Discourse on Things Subject to Old Age 511. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī There he was residing, in the Eastern Monastery, in Migara's Mother's Palace. Now at that time, the Blessed One, having risen from seclusion in the evening, was seated in the afternoon sun, warming his back. Then Venerable Ananda approached the Blessed One; having approached and paid homage to the Blessed One, while gently massaging the Blessed One's limbs with his hand, he said to the Blessed One: ‘‘It is wonderful, venerable sir, it is amazing, venerable sir! For now, venerable sir, the Blessed One's skin color is not so pure and radiant, and all the limbs are slack and wrinkled, and the body is bent forward, and there is a change in the faculties – of the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.’’ ‘‘So it is, Ananda, so it is – old age is inherent in youth, sickness in health, death in life. The skin color is not so pure and radiant, and all the limbs are slack and wrinkled, and the body is bent forward, and there is a change in the faculties – of the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.’’ This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said: Fie on you, wretched old age, Old age that makes ugly; Even such a lovely form Is crushed by old age. Even if one lives a hundred years, One is bound for death; Nothing escapes it, It crushes everything. First. 2. The Discourse to Unnabha the Brahmin 512. Occasion at Savatthi. Then Unnabha the Brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Unnabha the Brahmin said to the Blessed One: ‘‘There are these five faculties, Master Gotama, with different ranges, different pastures, not partaking of each other's range and pasture These perceive. Which five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. For these five faculties, good Gotama, having different ranges, different pastures, not experiencing each other's range and pasture, what is their refuge? And who experiences their range and pasture? These five faculties, brahmin, have different ranges, different pastures, and do not experience each other's range and pasture. Which five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. For these five faculties, brahmin,