10.
The Irregularity Discourse
510.
"There are, monks, these five faculties.
Which five?
The faculty of pain, the faculty of displeasure, the faculty of pleasantness, the faculty of pleasure, the faculty of equanimity.
Here, monks, for a monk dwelling diligent, ardent, and resolute, the faculty of pain arises.
He thus understands:
'There has arisen in me this faculty of pain, and that has a sign, has a source, has activities, has a condition.
And that without sign, without source, without activities, without condition, the faculty of pain will arise -
this is impossible.
He understands the faculty of pain, understands the origin of the faculty of pain, understands the cessation of the faculty of pain, and 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 mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; here the arisen faculty of pain ceases without remainder.
This is called, monks, 'a monk who has known the cessation of the faculty of pain, and directs his mind to that purpose.'
Here again, monks, for a monk dwelling diligent, ardent, and resolute, the faculty of displeasure arises. He thus understands: 'There has arisen in me this faculty of displeasure, and that has a sign, has a source, has activities, has a condition. And that without sign, without source, without activities, without condition, the faculty of displeasure will arise - this is impossible. He understands the faculty of displeasure, understands the origin of the faculty of displeasure, understands the cessation of the faculty of displeasure, and understands where the arisen faculty of displeasure ceases without remainder. Where does the arisen faculty of displeasure cease without remainder? Here, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; here the arisen faculty of displeasure ceases without remainder. This is called, monks, 'a monk who has known the cessation of the faculty of displeasure, and directs his mind to that purpose.'
Here again, monks, for a monk dwelling diligent, ardent, and resolute, the faculty of pleasantness arises. He thus understands: 'There has arisen in me this faculty of pleasantness, and that has a sign, has a source, has activities, has a condition. And that without sign, without source, without activities, without condition, the faculty of pleasantness will arise - this is impossible. He understands the faculty of pleasantness, understands the origin of the faculty of pleasantness, understands the cessation of the faculty of pleasantness, and understands where the arisen faculty of pleasantness ceases without remainder. Where does the arisen faculty of pleasantness cease without remainder? Here, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption; here the arisen faculty of pleasantness ceases without remainder. This is called, monks, 'a monk who has known the cessation of the faculty of pleasantness, and directs his mind to that purpose.'
"Here again, monks, for a monk dwelling diligent, ardent, and resolute, the faculty of pleasure arises. He thus understands: 'There has arisen in me this faculty of pleasure, and that indeed is with sign, with source, with activity, with condition. But that a faculty of pleasure without sign, without source, without activity, without condition will arise - this is impossible. He understands the faculty of pleasure, understands the origin of the faculty of pleasure, understands the cessation of the faculty of pleasure, and understands where the arisen faculty of pleasure ceases without remainder. And where does the arisen faculty of pleasure cease without remainder? Here, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity; here the arisen faculty of pleasure ceases without remainder. This is called, monks, 'a monk who has understood the cessation of the faculty of pleasure, and directs his mind to that purpose.'"
"Here again, monks, for a monk dwelling diligent, ardent, and resolute, the faculty of equanimity arises. He thus understands: 'There has arisen in me this faculty of equanimity, and that indeed is with sign, with source, with activity, with condition. But that a faculty of equanimity without sign, without source, without activity, without condition will arise - this is impossible. He understands the faculty of equanimity, understands the origin of the faculty of equanimity, understands the cessation of the faculty of equanimity, and understands where the arisen faculty of equanimity ceases without remainder. And where does the arisen faculty of equanimity cease without remainder? Here, monks, with the complete transcendence of the plane of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling; here the arisen faculty of equanimity ceases without remainder. This is called, monks, 'a monk who has understood the cessation of the faculty of equanimity, and directs his mind to that purpose.'" The tenth.