4.
The Chapter on the Pleasure Faculty
1.
The Discourse on Suddhika
501. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity - these, monks, are the five faculties." The first.
2.
The Discourse on the Stream-Enterer
502. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity. Since, monks, a noble disciple understands as it really is the origin, passing away, gratification, danger, and escape of these five faculties - this is called, monks, a noble disciple who is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The second.
3.
The Discourse on the Worthy One
503. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity. Since, monks, a monk, having understood as it really is the origin, passing away, gratification, danger, and escape of these five faculties, is liberated by non-clinging - this is called, monks, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge." The third.
4.
The First Discourse on Ascetics and Brahmins
504. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity. Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these five faculties, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, monks, who understand as it really is the origin, passing away, gratification, danger, and escape of these five faculties, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fourth.
5.
The Second Discourse on Ascetics and Brahmins
505. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity. Whatever ascetics or brahmins, monks, who do not understand the faculty of pleasantness, do not understand the origin of the faculty of pleasantness, do not understand the cessation of the faculty of pleasantness, do not understand the practice leading to the cessation of the faculty of pleasantness; do not understand the faculty of pain, etc. do not understand the faculty of pleasure, etc. do not understand the faculty of displeasure, etc. do not understand the faculty of equanimity, do not understand the origin of the faculty of equanimity, do not understand the cessation of the faculty of equanimity, do not understand the practice leading to the cessation of the faculty of equanimity; they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, monks, who understand the faculty of pleasantness, understand the origin of the faculty of pleasantness, understand the cessation of the faculty of pleasantness, understand the practice leading to the cessation of the faculty of pleasantness; understand the faculty of pain, etc. understand the faculty of pleasure... understand the faculty of displeasure... understand the faculty of equanimity, understand the origin of the faculty of equanimity, understand the cessation of the faculty of equanimity, understand the practice leading to the cessation of the faculty of equanimity, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The fifth.
6.
The First Discourse on Analysis
506. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity.
"And what, monks, is the faculty of pleasantness? Whatever bodily pleasure, bodily comfort, pleasant and comfortable feeling born of body-contact - this is called, monks, the faculty of pleasantness.
"And what, monks, is the faculty of pain? Whatever bodily pain, bodily discomfort, painful and uncomfortable feeling born of body-contact - this is called, monks, the faculty of pain.
"And what, monks, is the faculty of pleasure? Whatever mental pleasure, mental comfort, pleasant and comfortable feeling born of mind-contact - this is called, monks, the faculty of pleasure.
"And what, monks, is the faculty of displeasure? Whatever mental pain, mental discomfort, painful and uncomfortable feeling born of mind-contact - this is called, monks, the faculty of displeasure.
"And what, monks, is the faculty of equanimity? Whatever bodily or mental feeling that is neither comfortable nor uncomfortable - this is called, monks, the faculty of equanimity. These, monks, are the five faculties." The sixth.
7.
The Second Discourse on Analysis
507. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity.
"And what, monks, is the faculty of pleasantness? Whatever bodily pleasure, bodily comfort, pleasant and comfortable feeling born of body-contact - this is called, monks, the faculty of pleasantness.
"And what, monks, is the faculty of pain? Whatever bodily pain, bodily discomfort, painful and uncomfortable feeling born of body-contact - this is called, monks, the faculty of pain.
"And what, monks, is the faculty of pleasure? Whatever mental pleasure, mental comfort, pleasant and comfortable feeling born of mind-contact - this is called, monks, the faculty of pleasure.
"And what, monks, is the faculty of displeasure? Whatever mental pain, mental discomfort, painful and uncomfortable feeling born of mind-contact - this is called, monks, the faculty of displeasure.
"And what, monks, is the faculty of equanimity? Whatever bodily or mental feeling that is neither comfortable nor uncomfortable - this is called, monks, the faculty of equanimity.
"Therein, monks, both the faculty of pleasantness and the faculty of pleasure should be seen as pleasant feeling. Therein, monks, both the faculty of pain and the faculty of displeasure should be seen as painful feeling. Therein, monks, that is to say the faculty of equanimity, should be seen as neither-unpleasant-nor-pleasant feeling. These, monks, are the five faculties." The seventh.
8.
The Third Analysis Discourse
508. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity.
"And what, monks, is the faculty of pleasantness? Whatever bodily pleasure, bodily comfort, pleasant and comfortable feeling born of body-contact - this is called, monks, the faculty of pleasantness.
"And what, monks, is the faculty of pain? Whatever bodily pain, bodily discomfort, painful and uncomfortable feeling born of body-contact - this is called, monks, the faculty of pain.
"And what, monks, is the faculty of pleasure? Whatever mental pleasure, mental comfort, pleasant and comfortable feeling born of mind-contact - this is called, monks, the faculty of pleasure.
"And what, monks, is the faculty of displeasure? Whatever mental pain, mental discomfort, painful and uncomfortable feeling born of mind-contact - this is called, monks, the faculty of displeasure.
"And what, monks, is the faculty of equanimity? Whatever bodily or mental feeling that is neither comfortable nor uncomfortable - this is called, monks, the faculty of equanimity.
"Therein, monks, both the faculty of pleasantness and the faculty of pleasure should be seen as pleasant feeling. Therein, monks, both the faculty of pain and the faculty of displeasure should be seen as painful feeling. Therein, monks, that is to say the faculty of equanimity, should be seen as neither-unpleasant-nor-pleasant feeling. Thus indeed, monks, these five faculties become three, and three become five by method of exposition." The eighth.
9.
The Simile of the Wood Discourse
509. "There are, monks, these five faculties. Which five? The faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity. Dependent on contact experienced as pleasant, monks, the faculty of pleasantness arises. Being happy, he understands: 'I am happy.' With the cessation of that very contact experienced as pleasant, he understands: 'Whatever feeling arising from that, the faculty of pleasantness that arose dependent on contact experienced as pleasant, that ceases, that is appeased.'
Dependent on contact experienced as unpleasant, monks, the faculty of pain arises. Being in pain, he understands: 'I am in pain.' With the cessation of that very contact experienced as unpleasant, he understands: 'Whatever feeling arising from that, the faculty of pain that arose dependent on contact experienced as unpleasant, that ceases, that is appeased.'
Dependent on contact experienced as pleasure, monks, the faculty of pleasure arises. Being glad, he understands: 'I am glad.' With the cessation of that very contact experienced as pleasure, he understands: 'Whatever feeling arising from that, the faculty of pleasure that arose dependent on contact experienced as pleasure, that ceases, that is appeased.'
Dependent on contact experienced as displeasure, monks, the faculty of displeasure arises. Being unhappy, he understands: 'I am unhappy.' With the cessation of that very contact experienced as displeasure, he understands: 'Whatever feeling arising from that, the faculty of displeasure that arose dependent on contact experienced as displeasure, that ceases, that is appeased.'
Dependent on contact experienced as equanimity, monks, the faculty of equanimity arises. Being equanimous, he understands: 'I am equanimous.' With the cessation of that very contact experienced as equanimity, he understands: 'Whatever feeling arising from that, the faculty of equanimity that arose dependent on contact experienced as equanimity, that ceases, that is appeased.'
Just as, monks, from the friction and combination of two sticks, heat is produced, fire is generated; from the separation and dispersal of those very sticks, whatever heat arising from that ceases, that is appeased; just so, monks, dependent on contact experienced as pleasant, the faculty of pleasantness arises. Being happy, he understands: 'I am happy.' With the cessation of that very contact experienced as pleasant, he understands: 'Whatever feeling arising from that, the faculty of pleasantness that arises dependent on contact experienced as pleasant, that ceases, that is appeased.'
Dependent on contact experienced as unpleasant, monks, etc. dependent on contact experienced as pleasure, monks, etc. dependent on contact experienced as displeasure, monks, etc. dependent on contact experienced as equanimity, monks, the faculty of equanimity arises. Being equanimous, he understands: 'I am equanimous.' With the cessation of that very contact experienced as equanimity, he understands: 'Whatever feeling arising from that, the faculty of equanimity that arises dependent on contact experienced as equanimity, that ceases, that is appeased.' The ninth.
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.
The Faculty of Pleasantness Chapter is the fourth.
Its summary:
Three spoken with analysis, Wood, and Out of Order.