SN 48.40 Corrected version, CST4 Pāli fixed (VRJ vism. redefinition of jhana)

follow up to earlier post:
SN 48.40 (S V 213) is a corrupt sutta (that also contains link to article "clarification on feelings" which compares with agama parallels).

SN 48.40 Corrected version

(lightly modified B. Sujato trans.)

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.”

SN 48.40 Corrupt original pāli CST4 version

(lightly modified B. Sujato trans.)
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.
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.


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 vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati,	It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without 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.


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 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 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.


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 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 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.


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.”

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