SN 48.40 Irregular Order



40. Uppaṭipāṭikasutta	40. Irregular Order
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Dukkhindriyaṃ, domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ.	The faculties of pain, sadness, pleasure, happiness, and equanimity.
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ.	While a monk is meditating—diligent, keen, and resolute—the faculty of pain arises.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.	‘The faculty of pain has arisen in me. And that has a precursor, a source, a condition, and a reason.
Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.	It’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’
So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.	They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over.

(dukkha-indriya [physical pain] ceases in 1st jhāna)


Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati?	And where does that faculty of pain that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati.	That’s where the faculty of pain that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.	They’re called a monk who understands the cessation of the faculty of pain, and who applies their mind to that end.

(domanassa-indriya [mental pain] ceases in 1st jhāna)


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ.	While a monk is meditating—diligent, keen, and resolute—the faculty of sadness arises.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.	‘The faculty of sadness has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.	It’s not possible for the faculty of sadness to arise without a precursor, a source, a condition, or a reason.’
So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.	They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over.
Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati?	And where does that faculty of sadness that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati.	That’s where the faculty of sadness that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.	They’re called a monk who understands the cessation of the faculty of sadness, and who applies their mind to that end.

(sukha-indriya [physical pleasure] ceases in 4th jhāna)


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ.	While a monk is meditating—diligent, keen, and resolute—the faculty of pleasure arises.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.	‘The faculty of pleasure has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.	it’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’
So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.	They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over.
Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati?	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 equanimity and rememberfulness.
ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati.	That’s where the faculty of pleasure that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.	They’re called a monk who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

(somanassa-indriya [mental elation, pīti] ceases in 3rd jhāna)


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ.	While a monk is meditating—diligent, keen, and resolute—the faculty of happiness arises.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.	‘The faculty of happiness has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.	it’s not possible for the faculty of happiness to arise without a precursor, a source, a condition, or a reason.’
So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.	They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over.
Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati?	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 equanimity, 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.’
ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati.	That’s where the faculty of happiness that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.	They’re called a monk who understands the cessation of the faculty of happiness, and who applies their mind to that end.

(upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ.	While a monk is meditating—diligent, keen, and resolute—the faculty of equanimity arises.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.	‘The faculty of equanimity has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.	It’s not possible for the faculty of equanimity to arise without a precursor, a source, a condition, or a reason.’
So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.	They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without anything left over.
Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati?	And where does that faculty of equanimity that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,	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.
ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati.	That’s where the faculty of equanimity that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’”ti.	They’re called a monk who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

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)

TSE-FU KUAN's research on AVS fragment consistency

Unfortunately, many sütras of the Indriya Samyukta, including the

counterpart of the Uppatipatika Sutta, are missing in the Chinese

translation of the Samyukta Agama, but the foregoing account in this

sutta is quoted in several later texts of various traditions in Chinese

translation.

For example, the *Abhidharmamrta(rasa)-sastra ( A pi tan gan lu wei lun), which is attributed to the Sarvastivadins by Takakusu (1905: 139), states:

“The dejection (*daurmansya, Pali domanassa) faculty ceases without remainder in the first dhyana.

The pain (*duhkha, Pali dukkha) faculty ceases without remainder in the second dhyana.

The joy (*saumanasya, Pali somanassa) faculty ceases without remainder in the third dhyana.

The pleasure (*sukha) faculty ceases without remainder in the fourth dhyána."

The same account" is found in the *Tattvasiddhi (or * Satyasiddhi-sastra, pé Cheng shi lun) of the Darstantikas or the Bàáhusrutiyas,'^ and also in the Yogacarabhumi (tiita Yu qie shi di lun) of the Yogacara school.

The *Tattvasiddhi indicates that it is said in the ‘Sutra’ and the Yogacarabhumi quotes it from the Avi-paritaka Sūtra (81 Wu dao jing,).'°

Part of the passage in question in the Aviparitaka Sutra is also cited in the Abhidharmakosabhasya:

"uktam hi bhagavata Aviparitakasiitre trtiyam | dhyanam uktva

'atrasyotpannam | saumanasyendriypam | aparisesam | nirudhyata iti;

caturthe ca dhyane sukhendriyam nirudhyata’ ity uktam.” (Ak-P 440)"

The order in which various feelings cease according to these texts

does not agree with the order found in the Uppatipatika Sutta. Al-

though these texts are later than the Pali Nikayas, the account of

the relationship between the faculties and the jhanas preserved in

these texts could date back to the time when the Agamas and the

Nikayas were compiled in that it is cited from a ‘sūtra’. This account

(hereafter ‘Aviparitaka version’) appears to be more plausible than

the account in the Uppatipatika Sutta (hereafter ‘Pali version’), for

the foregoing three difficulties with the Pali version are not found in

the Aviparitaka Sutra account:

(1) The Aviparitaka version says that domanassa ceases in the

first jhana. This conforms with the usual jhana formula,

according to which one is free from unwholesome states,

including domanassa, when entering the first jhana.

(2) According to the Aviparitaka version, the bodily feeling

sukha 1s expected to be still present in the third jhana. This

tallies with the usual jhana formula, and so there is no need to

postulate a mental sukha apart from the sukha faculty, a

bodily sukha.

(3) According to the Aviparttaka version, somanassa and doma-

nassa disappear at the stages before the fourth jhana. This

conforms with the description of the fourth jhana in the usual

jhaàna formula.

However, there is an apparent contradiction between the Avi-

paritaka version and the usual jhana formula. In the usual jhana

formula, the expression ‘with the abandoning of sukha and dukkha ...

a bhikkhu enters the fourth jhana' seems to suggest that one aban-

dons both sukha and dukkha at the moment of entering the fourth

jhana, whereas according to the Aviparitaka version dukkha already

ceases in the second jhana.

TSE-FU KUAN's CONCLUSION

The foregoing passage of the Aviparitaka Sutra preserved in the

Sanskrit and Chinese literature provides a plausible account of the

order in which specific feelings cease in different jhanas, which fits in

quite well with the usual jhana formula. Its Pali counterpart in the

Uppatipatika Sutta, however, contradicts the usual jhana formula in

three respects and has caused difficulties to Theravada exegesis.

Similarly, some doctrines of the Sarvastivada Abhidharma also con-

tradict the usual jhana formula. The two schools use the same

approaches to iron out their respective contradictions, but by so

doing they get into other inconsistencies and complexities, and

unsurprisingly the two schools sometimes arrive at different conclu-

sions although using the same approaches. In contrast, the

Sautrantika interpretation of sukha appears to be consistent with the

earliest texts. Such a ‘Sautrantika’ approach, i.e. taking sütras as

criteria, adopted by this essay shows that the earliest accounts suffice

to elucidate each other regarding the issue of feelings in jhana, and

that a plausible and consistent interpretation can be drawn from the

earliest texts rather than from some later literature.

In conclusion, we can accept the Aviparitaka Sütra account that

domanassa, dukkha, somanassa, sukha and upekkha cease successively

as one proceeds from lower to higher meditative attainments,

and these five terms in this account are not different from those in the usual jhana formula.

It is not necessary to equate sukha of the first three jhanas to somanassa

as the Theravadins do, or to identify sukha of the first two jhanas with

prasrabdhi (a volitional formation, not a feeling) as the Sarvastivadins

do. Neither is it necessary to interpret upekkha in the jhanas as a

volitional formation as the two traditions do. The process of reducing

feelings as prescribed in the scheme of jhana conforms with what is

stated in the Salayatanavibhanga Sutta: first developing pleasant

feeling and eliminating unpleasant feeling; then abandoning pleasant

feeling and achieving upekkha.

B. Bodhi footnotes from his SN 48.40 translation

.	.

214

Uppaṭipātika.

Spk: Though taught in the order that accords with the taste of the Dhamma (following Be: yathādhammarasena ; Se has yathādhammārammaṇavasena), it is named “Irregular Order” because it is not taught like the other suttas in this Analysis of Faculties.

Spk-pṭ: What is meant is that it is taught in the sequence of things to be abandoned, not like the other suttas which proceed in the regular sequence beginning with the pleasure faculty.

215

That has a basis, a source, a causal formation, a condition.215

Sanimitta˙ sanidana˙ sasankhara˙ sappaccaya˙.

All these terms are synonymous.

216

B.Bodhi: From this point on the sutta is quoted extensively at Vism 165–66. Spk’s explanations correspond to Vism 166 (Ppn 4:186–89).

In the following notes I select only the chief points.

217

(footnote comes at end of first jhana standard formula)

Spk: The pain faculty actually ceases and is abandoned at the moment of the access to the first jhāna; displeasure, etc., (at the access) to the second jhāna, etc. Nevertheless, their cessation is said to take place in the jhānas themselves because their reinforced cessation (atisayanirodha) occurs there.

Simple cessation occurs at the access, reinforced cessation in the jhānas. Thus, for instance, though the pain faculty has ceased in the access to the first jhāna, it may arise again through contact with flies and mosquitoes or because of an uncomfortable seat; but not in absorption. (Within the absorption), when his whole body is suffused with rapture and engulfed in happiness, the pain faculty has thoroughly ceased because it is beaten away by opposition

218

I read with Se and Ee tathatth›ya citta˙ upasa˙harati;

Be has tadatth›ya.

Spk: The nonattainer directs his mind for the purpose of arousing it;

the attainer, for the purpose of entering it.

219

(footnote comes at end of seconnd jhana standard formula)

B. Bodhi: This seems difficult to square with the usual jhāna formula, which indicates that the first jhāna is already free from all unwholesome states, including domanassa.

Spk: The faculty of displeasure is abandoned in the access to the second jhāna but arises again when there is bodily fatigue and mental strain on account of thought and examination. But in the second jhāna, which is devoid of thought and examination, it does not arise at all.

220

(footnote comes at end of third jhana standard formula)

b.bodhi: The pleasure faculty (sukhindriya) here is bodily pleasant feeling, not the happiness (also called sukha) the meditator is said to “experience with the body” in the third jhāna. The latter sukha is actually mental happiness, identical with somanassa.

Spk: The pleasure faculty is abandoned already in the access to the third jhāna, but it may arise when the body is touched by the sublime physical phenomena originating from rapture; but it does not arise in the third jhāna itself, for there the rapture that is a condition for bodily pleasure has entirely ceased.

221

(footnote comes at end of fourth jhana standard formula)

b.bodhi: Here the explanation in the sutta corresponds perfectly

with the usual jhana formula.

Spk: Though the joy faculty has been abandoned even in the access to the fourth jhana, because it is still close by it may arise again, for in the

absence of equanimity that has reached the level of absorption (such joy) has not been fully overcome. But it does not arise in the fourth jh›na.

SN 48.40 Irregular Order


40. Uppaṭipāṭikasutta	40. Irregular Order

	(B. Sujato‍ trans. 2021/5)
40. Uppaṭipāṭikasutta Variant: Uppaṭipāṭikasutta → uppatika (pts1ed)	40. Irregular Order
“Pañcimāni, bhikkhave, indriyāni.	“Mendicants, there are these five faculties.
Katamāni pañca?	What five?
Dukkhindriyaṁ, domanassindriyaṁ, sukhindriyaṁ, somanassindriyaṁ, upekkhindriyaṁ.	The faculties of pain, sadness, pleasure, happiness, and equanimity.

(dukkha-indriya [physical pain] ceases in 1st jhāna)

----	----
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ.	While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises.
So evaṁ pajānāti:	They understand:
‘uppannaṁ kho me idaṁ dukkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.	‘The faculty of pain has arisen in me. And that has a foundation, a source, a condition, and a reason.
Tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ dukkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.	It’s not possible for the faculty of pain to arise without a foundation, a source, a condition, or a reason.’
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 anything left over.
Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati?	And where does that faculty of pain that’s arisen cease without anything left over?
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.
ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.	That’s where the faculty of pain that’s arisen ceases without anything left over.
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.

(domanassa-indriya [mental pain] ceases in 2nd jhāna)

----

(frankk: this could only be true if it’s a nekkhama domanassa, as explained in MN 137. Otherwise any ‘regular’ domanassa would have been removed by right effort and right sati prior to first jhana)


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṁ.	While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises.
So evaṁ pajānāti:	They understand:
‘uppannaṁ kho me idaṁ domanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.	‘The faculty of sadness has arisen in me. And that has a foundation, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ domanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.	It’s not possible for the faculty of sadness to arise without a foundation, a source, a condition, or a reason.’
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 anything left over.
Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati?	And where does that faculty of sadness that’s arisen cease without anything left over?
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 confidence, and unified mind, without placing the mind and keeping it connected.
ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.	That’s where the faculty of sadness that’s arisen ceases without anything left over.
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.

(ridiculously wrong! Sukha-indriya [physical pleasure] ceases in 3rd jhāna)

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(frankk: how could 3rd jhana formula state “sukham ca kayena” bodily pleasure coexist with sukha-indriya ceasing here? This is obviously part of the same corruption scheme Vism. Uses to redefine jhana, see VRJ👻🥶. In Fact Buddhaghosa uses SN 48.40 to help justify murder of the kaya body in the jhanas)


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṁ.	While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises.
So evaṁ pajānāti:	They understand:
‘uppannaṁ kho me idaṁ sukhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.	‘The faculty of pleasure has arisen in me. And that has a foundation, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ sukhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.	it’s not possible for the faculty of pleasure to arise without a foundation, a source, a condition, or a reason.’
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 anything left over.
Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati?	And where does that faculty of pleasure that’s arisen cease without anything left over?
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, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.	That’s where the faculty of pleasure that’s arisen ceases without anything left over.
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.

(somanassa-indriya [can not be pīti which ceased in 3rd jhana] ceases in 4th jhāna)

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(frankk: if piti (a so-manassa) ceased in 3rd jhana standard formula, then where does this other so-manassa suddenly appear from in 3rd jhana (without mention) only to cease in 4th jhana? )


Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ.	While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises.
So evaṁ pajānāti:	They understand:
‘uppannaṁ kho me idaṁ somanassindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.	‘The faculty of happiness has arisen in me. And that has a foundation, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ somanassindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.	it’s not possible for the faculty of happiness to arise without a foundation, a source, a condition, or a reason.’
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 anything left over.
Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati?	And where does that faculty of happiness that’s arisen cease without anything left over?
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 ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.	That’s where the faculty of happiness that’s arisen ceases without anything left over.
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.

(upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )

----	----
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṁ.	While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises.
So evaṁ pajānāti:	They understand:
‘uppannaṁ kho me idaṁ upekkhindriyaṁ, tañca kho sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ.	‘The faculty of equanimity has arisen in me. And that has a foundation, a source, a condition, and a reason.
tañca animittaṁ anidānaṁ asaṅkhāraṁ appaccayaṁ upekkhindriyaṁ uppajjissatī’ti—netaṁ ṭhānaṁ vijjati.	It’s not possible for the faculty of equanimity to arise without a foundation, a source, a condition, or a reason.’
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 anything left over.
Kattha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati?	And where does that faculty of equanimity that’s arisen cease without anything left over?
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.
ettha cuppannaṁ upekkhindriyaṁ aparisesaṁ nirujjhati.	That’s where the faculty of equanimity that’s arisen ceases without anything left over.
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.”

Vism. Corruption of jhana using SN 48.40 to justify

.	.

Vism: {curly braces are my comments}

186. But if these are only abandoned at the moments of access of the several jhānas, why is their cessation said to. take place in the jhāna itself in the following passage: “And where does the arisen pain faculty cease without remainder? Here, bhikkhus, quite secluded from sense desires, secluded from unprofitable things, a bhikkhu enters upon and dwells in the first jhāna, which is … born of seclusion.

It is here {first jhana} that the arisen pain faculty ceases without remainder …

Where does the arisen grief faculty [cease without remainder? … in the second jhāna] …

Where does the arisen pleasure faculty [cease without remainder? … in the third jhāna] …

Where does the arisen joy faculty cease without remainder? {4th jhana} [166] Here, bhikkhus, with the abandoning of pleasure and pain [and with the previous disappearance of joy and grief] a bhikkhu enters upon and dwells in the fourth jhāna, which … has mindfulness purified by equanimity. It is here that the arisen joy faculty ceases without remainder” (S V 213–15).

It is said in that way there referring to reinforced cessation. For in the first jhāna, etc., it is their reinforced cessation, not just their cessation, that takes place. At the moment of access it is just their cessation, not their reinforced cessation, that takes place.

187. For accordingly, during the first jhāna access, which has multiple adverting, there could be rearising of the [bodily] pain faculty49 due to contact with gadflies, flies, etc. or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption. Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition. But during absorption the whole body is showered with bliss owing to pervasion by happiness. And the pain faculty has absolutely ceased in one whose body is showered with bliss, since it is beaten out then by opposition.

49. “They say that with the words, ‘There could be the arising of the pain faculty,’ it is shown that since grief arises even in obtainers of jhāna, it is demonstrated thereby that hate can exist without being a hindrance just as greed can; for grief does not arise without hate. Nor, they say, is there any conflict with the Paṭṭhāna text to be fancied here, since what is shown there is only grief that occurs making lost jhāna its object because the grief that occurs making its object a jhāna that has not been lost is not relevant there. And they say that it cannot be maintained that grief does not arise at all in those who have obtained jhāna since it did arise in Asita who had the eight attainments (Sn 691), and he was not one who had lost jhāna. So they say. That is wrong because there is no hate without the nature of a hindrance. If there were, it would arise in fine- material and immaterial beings, and it does not. Accordingly when in such passages as, ‘In the immaterial state, due to the hindrance of lust there is the hindrance of stiffness and torpor … the hindrance of agitation, the hindrance of ignorance’ (Paṭṭh II 291), ill will and worry are not mentioned as hindrances, that does not imply that they are not hindrances even by supposing that it was because lust, etc., were not actually hindrances and were called hindrances there figuratively because of resemblance to hindrances. And it is no reason to argue, ‘it is because it arose in Asita,’ since there is falling away from jhāna with the arising of grief. The way to regard that is that when the jhāna is lost for some trivial reason such men reinstate it without difficulty” (Vism-mhṭ 158–59).

188.And during the second-jhāna access too, which has multiple advertings, there could be rearising of the [mental] grief faculty, although it had already ceased there, because it arises when there is bodily weariness and mental vexation, which have applied thought and sustained thought as their condition, but it does not arise when applied and sustained thought are absent. When it arises, it does so in the presence of applied and sustained thought, and they are not abandoned in the second-jhāna access; but this is not so in the second jhāna itself because its conditions are abandoned there.

189. Likewise in the third-jhāna access there could be rearising of the abandoned [bodily] pleasure faculty in one whose body was pervaded by the superior materiality originated by the [consciousness associated with the] happiness. But not so in the third jhāna itself. For in the third jhāna the happiness that is a condition for the [bodily] bliss (pleasure) has ceased entirely. Likewise in the fourth-jhāna access there could be re-arising of the abandoned [mental] joy faculty because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength. But not so in the fourth jhāna itself. And that is why in each case (§186) the words “without remainder” are included thus: “It is here that the arisen pain faculty ceases without remainder.”

190. Here it may be asked: Then if these kinds of feeling are abandoned in the access in this way, why are they brought in here? It is done so that they can be readily grasped. For the neither-painful-nor-pleasant feeling described here by the words “which has neither-pain-nor-pleasure” is subtle, hard to recognize and not readily grasped. So just as, when a cattle-herd50 wants to catch a refractory ox that cannot be caught at all by approaching it, he collects all the cattle into one pen [167] and lets them out one by one, and then [he says] “That is it; catch it,” and so it gets caught as well, so too the Blessed One has collected all these [five kinds of feeling] together so that they can be grasped readily; for when they are shown collected together in this way, then what is not [bodily] pleasure (bliss) or [bodily] pain or [mental] joy or [mental] grief can still be grasped in this way: “This is neither-painful-nor-pleasant feeling.”

191. Besides, this may be understood as said in order to show the condition for the neither-painful-nor-pleasant mind-deliverance. For the abandoning of [bodily] pain, etc., are conditions for that, according as it is said: “There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mind- deliverance. Here, friend, with the abandoning of pleasure and pain and with the previous disappearance of joy and grief a bhikkhu enters upon and dwells in the fourth jhāna … equanimity. These are the four conditions for the attainment of the neither-painful-nor-pleasant mind-deliverance” (M I 296).

192. Or alternatively, just as, although mistaken view of individuality, etc., have already been abandoned in the earlier paths, they are nevertheless mentioned as abandoned in the description of the third path for the purpose of recommending it (cf. §155), so too these kinds of feeling can be understood

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 48.40

SN 48.40 (correct version) Uppaṭipāṭika

SN 48.40 Irregular Order

(dukkha-indriya [physical pain] ceases in 1st jhāna)

(domanassa-indriya [mental pain] ceases in 1st jhāna)

(sukha-indriya [physical pleasure] ceases in 4th jhāna)

(somanassa-indriya [mental elation, pīti] ceases in 3rd jhāna)

(upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )

(AVS) Aviparitaka Sutra (agama parallel to SN 48.40)

SN 48.40 Uppaṭipāṭika Irregular Order

AVS matches closely with standard Jhana formula

At least 4 distinct school of Buddhism agree on AVS, against one Theravada SN 48.40

TSE-FU KUAN's research on AVS fragment consistency

TSE-FU KUAN's CONCLUSION

Miscellaneous

Auditing and fixing the corruption of SN 48.40 (theravada pali)

B. Bodhi footnotes from his SN 48.40 translation

SN 48.40 Theravada pāli (corrupt – when compared with other suttas an agamas)

SN 48.40 Irregular Order

(dukkha-indriya [physical pain] ceases in 1st jhāna)

(domanassa-indriya [mental pain] ceases in 2nd jhāna)

(ridiculously wrong! Sukha-indriya [physical pleasure] ceases in 3rd jhāna)

(somanassa-indriya [can not be pīti which ceased in 3rd jhana] ceases in 4th jhāna)

(upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )

Vism. Corruption of jhana using SN 48.40 to justify

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