sn48.35:2 There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who do understand the faculty of pain … happiness … sadness … equanimity, its origin, its cessation, and the practice that leads to its cessation. I deem 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.”

4. The Pleasure Faculty

Analysis (1st)

sn48.36:1 “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

sn48.36:2 And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

sn48.36:3 And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

sn48.36:4 And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

sn48.36:5 And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

sn48.36:6 And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity. These are the five faculties.”

4. The Pleasure Faculty

Analysis (2nd)

sn48.37:1 “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

sn48.37:2 And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

sn48.37:3 And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

sn48.37:4 And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

sn48.37:5 And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

sn48.37:6 And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

sn48.37:7 In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling. These are the five faculties.”

4. The Pleasure Faculty

Analysis (3rd)

sn48.38:1 “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

sn48.38:2 And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. This is called the faculty of pleasure.

sn48.38:3 And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called the faculty of pain.

sn48.38:4 And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. This is called the faculty of happiness.

sn48.38:5 And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called the faculty of sadness.

sn48.38:6 And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

sn48.38:7 In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling. That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.”

4. The Pleasure Faculty

The Simile of the Fire Sticks

sn48.39:1 “Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. The faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that had arisen ceases and stops.

sn48.39:2 The faculty of pain arises dependent on a contact to be experienced as painful. When in a state of pain, you understand: ‘I’m in a state of pain.’ With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain that had arisen ceases and stops.

sn48.39:3 The faculty of happiness arises dependent on a contact to be experienced as happiness. When in a state of happiness, you understand: ‘I’m in a state of happiness.’ With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness that had arisen ceases and stops.

sn48.39:4 The faculty of sadness arises dependent on a contact to be experienced as sadness. When in a state of sadness, you understand: ‘I’m in a state of sadness.’ With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness that had arisen ceases and stops.

sn48.39:5 The faculty of equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that had arisen ceases and stops.

sn48.39:6 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. In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that arises ceases and stops.

sn48.39:7 The faculty of pain … happiness … sadness … equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’ With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that arises ceases and stops.”

4. The Pleasure Faculty

Irregular Order

sn48.40:1 “Mendicants, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity. While a mendicant is meditating—diligent, keen, and resolute—the faculty of pain arises. They understand: ‘The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of pain will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without remainder. And where does that faculty of pain that’s arisen cease without remainder? 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. That’s where the faculty of pain that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.

sn48.40:2 While a mendicant is meditating—diligent, keen, and resolute—the faculty of sadness arises. They understand: ‘The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of sadness will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without remainder. And where does that faculty of sadness that’s arisen cease without remainder? 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 mind at one, without placing the mind and keeping it connected. That’s where the faculty of sadness that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.

sn48.40:3 While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder. And where does that faculty of pleasure that’s arisen cease without remainder? 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, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

sn48.40:4 While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder. And where does that faculty of happiness that’s arisen cease without remainder? It’s when, giving up pleasure and pain, and disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.

sn48.40:5 While a mendicant is meditating—diligent, keen, and resolute—the faculty of equanimity arises. They understand: ‘The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of equanimity will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that’s arisen ceases without remainder. And where does that faculty of equanimity that’s arisen cease without remainder? 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. That’s where the faculty of equanimity that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end.”

5. Old Age

Old Age

sn48.41:1 So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.

sn48.41:2 Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said: “It’s incredible, sir, it’s amazing, how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties of eye, ear, nose, tongue, and body.”

sn48.41:3 “That’s how it is, Ānanda. When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die. The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties of eye, ear, nose, tongue, and body.”

sn48.41:4 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn48.41:5 “Curse this wretched old age, which makes you so ugly. That’s how much this delightful puppet is ground down by old age.

sn48.41:6 Even if you live for a hundred years, you’ll still end up dying. Death spares no one, but crushes all underfoot.”

5. Old Age

The Brahmin Uṇṇābha

sn48.42:1 At Sāvatthī. Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

sn48.42:2 “Worthy Gotama, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

sn48.42:3 “Brahmin, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”

sn48.42:4 “But worthy Gotama, what does the mind have recourse to?” “The mind has recourse to mindfulness.” “But what does mindfulness have recourse to?” “Mindfulness has recourse to freedom.” “But what does freedom have recourse to?” “Freedom has recourse to extinguishment.” “But what does extinguishment have recourse to?” “This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.”

sn48.42:5 And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

sn48.42:6 Then, not long after he had left, the Buddha addressed the mendicants: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” “On the western wall, sir.” “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or angel or Satan or created power or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might turn him away from the Garden.”

5. Old Age

At Sāketa

sn48.43:1 So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. There the Buddha addressed the mendicants: “Mendicants, is there a method in which the five faculties become the five powers, and the five powers become the five faculties?”

sn48.43:2 “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

sn48.43:3 “Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

sn48.43:4 And what is that method? The faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom. Suppose there was a river slanting, sloping, and inclining to the east, and in the middle was an island. There’s a method in which that river can be reckoned to have just one stream. But there’s also a method in which that river can be reckoned to have two streams.

sn48.43:5 And what’s the method in which that river can be reckoned to have just one stream? By taking into account the water to the east and the west of the island, that river can be reckoned to have just one stream.

sn48.43:6 And what’s the method in which that river can be reckoned to have two streams? By taking into account the water to the north and the south of the island, that river can be reckoned to have two streams. By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom. It’s because of developing and cultivating the five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”

5. Old Age

At the Eastern Gate

sn48.44:1 So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta: “Sāriputta, do you have faith that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination?”

sn48.44:2 “Sir, in this case I don’t rely on faith in the Buddha’s claim that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination. There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. I have known, seen, understood, realized, and experienced this with wisdom. I have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination.”

sn48.44:3 “Good, good, Sāriputta! There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, have freedom from death as their objective, destination, and culmination.”

5. Old Age

At the Eastern Monastery (1st)

sn48.45:1 So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. There the Buddha addressed the mendicants: “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

sn48.45:2 “Our teachings are rooted in the Buddha. …” “A mendicant must develop and cultivate one faculty so that they can declare enlightenment. What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized. This is the one faculty that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

5. Old Age

At the Eastern Monastery (2nd)

sn48.46:1 The same setting. “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

sn48.46:2 “Our teachings are rooted in the Buddha. …” “A mendicant must develop and cultivate two faculties so that they can declare enlightenment. What two? Noble wisdom and noble freedom. For their noble wisdom is the faculty of wisdom. And their noble freedom is the faculty of immersion. These are the two faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

5. Old Age

At the Eastern Monastery (3rd)

sn48.47:1 The same setting. “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

sn48.47:2 “Our teachings are rooted in the Buddha. …” “A mendicant must develop and cultivate four faculties so that they can declare enlightenment. What four? The faculties of energy, mindfulness, immersion, and wisdom. These are the four faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

5. Old Age

At the Eastern Monastery (4th)

sn48.48:1 The same setting. “Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

sn48.48:2 “Our teachings are rooted in the Buddha. …” “A mendicant must develop and cultivate five faculties so that they can declare enlightenment. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties that a mendicant must develop and cultivate so that they can declare enlightenment: ‘I understand: “Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

5. Old Age

About Bhāradvāja the Alms-Gatherer

sn48.49:1 So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time Venerable Bhāradvāja the Alms-Gatherer had declared enlightenment: “I understand: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said,