4👑☸SN 48 vag.4

33. A Perfected One


33. Arahantasutta	33. A Perfected One
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—	A monk comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.	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.”

34. Ascetics and Brahmins (1st)


34. Paṭhamasamaṇabrāhmaṇasutta	34. Ascetics and Brahmins (1st)
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.
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.”

35. Ascetics and Brahmins (2nd)


35. Dutiyasamaṇabrāhmaṇasutta	35. Ascetics and Brahmins (2nd)
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.
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 …
somanassindriyaṃ nappajānanti … pe …	happiness …
domanassindriyaṃ nappajānanti … pe …	sadness …
upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;	equanimity, 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 …
somanassindriyaṃ pajānanti … pe …	happiness …
domanassindriyaṃ pajānanti … pe …	sadness …
upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti,	equanimity, 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.”

SN 48.36 paṭhama-vibhaṅga-suttaṃ

SN 48.36 paṭhama-vibhaṅga-suttaṃ

“pañc'-imāni, bhikkhave, indriyāni.	“[There are] five-(of)-these, ***********, faculties.
katamāni pañca?	which five?
sukh'-indriyaṃ,	(the) pleasure-faculty.
dukkh'-indriyaṃ,	(the) pain-faculty.
so-manass'-indriyaṃ,	(the) good-mental-[state]-faculty.
do-manass'-indriyaṃ,	(the) bad-mental-[state]-faculty.
upekkh'-indriyaṃ —	(the) equanimity-faculty.

“katamañca, bhikkhave, sukh'-indriyaṃ?	“what, ************, (is the) pleasure-faculty?
yaṃ kho, bhikkhave,	Whatever *, **********,
kāyikaṃ sukhaṃ,	bodily pleasure,
kāyikaṃ sātaṃ,	bodily satisfaction,
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —	Bodily-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ.	that (is) called, *********, pleasure-faculty.

“katamañca, bhikkhave, dukkh'-indriyaṃ?	“what, ************, (is the) pain-faculty?
yaṃ kho, bhikkhave,	Whatever *, **********,
kāyikaṃ dukkhaṃ,	bodily pain,
kāyikaṃ a-sātaṃ,	bodily dis-satisfaction,
kāya-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —	Bodily-contact-produced painful un-satisfying feeling –
idaṃ vuccati, bhikkhave, dukkh'-indriyaṃ.	that (is) called, *********, pain-faculty.

“katamañca, bhikkhave, so-manass-indriyaṃ?	“what, ************, (is the) good-mental-[state]-faculty?
yaṃ kho, bhikkhave,	Whatever *, **********,
cetasikaṃ sukhaṃ,	mental pleasure,
cetasikaṃ sātaṃ,	mental satisfaction,
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —	mind-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ.	that (is) called, *********, good-mental-[state]-faculty.

“katamañca, bhikkhave, do-manass-indriyaṃ?	“what, ************, (is the) bad-mental-[state]-faculty?
yaṃ kho, bhikkhave,	Whatever *, **********,
cetasikaṃ dukkhaṃ,	mental pain,
cetasikaṃ a-sātaṃ,	mental dis-satisfaction,
mano-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —	mind-contact-produced painful dis-satisfying feeling –
idaṃ vuccati, bhikkhave, do-manass-indriyaṃ.	that (is) called, *********, bad-mental-[state]-faculty.

“katamañca, bhikkhave, upekkh’-indriyaṃ?	“what, ************, (is the) equanimity-faculty?
yaṃ kho, bhikkhave,	Whatever *, **********,
kāyikaṃ vā cetasikaṃ vā	bodily or mental **
n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ —	Neither-satisfying nor-non-satisfying-feeling –
idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ.	that (is) called, *********, equanimity-faculty.
imāni kho, bhikkhave, pañc’-indriyānī”ti.	these indeed, ***********, [are the] five-faculties.”

38. Analysis (3rd)


38. Tatiyavibhaṅgasutta	38. Analysis (3rd)
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.


Katamañca, bhikkhave, sukhindriyaṃ?	And what is the faculty of pleasure?
Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ—	Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact.
idaṃ vuccati, bhikkhave, sukhindriyaṃ.	This is called the faculty of pleasure.


Katamañca, bhikkhave, dukkhindriyaṃ?	And what is the faculty of pain?
Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ—	Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact.
idaṃ vuccati, bhikkhave, dukkhindriyaṃ.	This is called the faculty of pain.


Katamañca, bhikkhave, somanassindriyaṃ?	And what is the faculty of happiness?
Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ—	Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact.
idaṃ vuccati, bhikkhave, somanassindriyaṃ.	This is called the faculty of happiness.


Katamañca, bhikkhave, domanassindriyaṃ?	And what is the faculty of sadness?
Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ—	Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.
idaṃ vuccati, bhikkhave, domanassindriyaṃ.	This is called the faculty of sadness.


Katamañca, bhikkhave, upekkhindriyaṃ?	And what is the faculty of equanimity?
Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ—	Neither pleasant nor unpleasant feeling, whether physical or mental.
idaṃ vuccati, bhikkhave, upekkhindriyaṃ.	This is the faculty of equanimity.


Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā.	In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.
Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā.	The faculties of pain and sadness should be seen as painful feeling.
Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā.	The faculty of equanimity should be seen as neutral feeling.
Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti.	That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.”

39. The Simile of the Fire Sticks


39. Kaṭṭhopamasutta	39. The Simile of the Fire Sticks
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ.	The faculty of pleasure arises dependent on a contact to be experienced as pleasant.
So sukhitova samāno ‘sukhitosmī’ti pajānāti.	When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.


Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ.	The faculty of pain arises dependent on a contact to be experienced as painful.
So dukkhitova samāno ‘dukkhitosmī’ti pajānāti.	When in a state of pain, you understand: ‘I’m in a state of pain.’
Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.


Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ.	The faculty of happiness arises dependent on a contact to be experienced as happiness.
So sumanova samāno ‘sumanosmī’ti pajānāti.	When in a state of happiness, you understand: ‘I’m in a state of happiness.’
Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.


Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ.	The faculty of sadness arises dependent on a contact to be experienced as sadness.
So dummanova samāno ‘dummanosmī’ti pajānāti.	When in a state of sadness, you understand: ‘I’m in a state of sadness.’
Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.


Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.	The faculty of equanimity arises dependent on a contact to be experienced as equanimous.
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.	When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.


Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati;	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.
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ.	In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.
So sukhitova samāno ‘sukhitosmī’ti pajānāti.	When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.	With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.


Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …	The faculty of pain …
somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …	happiness …
domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …	sadness …
upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.	equanimity arises dependent on a contact to be experienced as equanimous.
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.	When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.	With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.”

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.

see full sutta here: SN 48.40

…

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 48 vag.4

SN 48 vagga 4. The Pleasure Faculty 4. Sukhindriyavagga

31. Plain Version

32. A Stream-Enterer

33. A Perfected One

34. Ascetics and Brahmins (1st)

35. Ascetics and Brahmins (2nd)

SN 48.36 paṭhama-vibhaṅga-suttaṃ

37. Analysis (2nd)

38. Analysis (3rd)

39. The Simile of the Fire Sticks

SN 48.40 Irregular Order

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

see full sutta here: SN 48.40

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31. Suddhikasutta	31. Plain Version
“pañc'-imāni, bhikkhave, indriyāni.	“[There are] five-(of)-these, ***********, faculties.
katamāni pañca?	which five?
sukh'-indriyaṃ,	(the) pleasure-faculty.
dukkh'-indriyaṃ,	(the) pain-faculty.
so-manass'-indriyaṃ,	(the) good-mental-[state]-faculty.
do-manass'-indriyaṃ,	(the) bad-mental-[state]-faculty.
upekkh'-indriyaṃ —	(the) equanimity-faculty.
imāni kho, bhikkhave, pañc'-indriyānī”ti.	these indeed, monks, [are the] five-faculties.


32. Sotāpannasutta	32. A Stream-Enterer
“Pañcimāni, bhikkhave, indriyāni.	“monks, there are these five faculties.
Katamāni pañca?	What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.	The faculties of pleasure, pain, happiness, sadness, and equanimity.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—	A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”