·
Idiomas—
Versiones—
Grandes ámbitos—
Tema—
Progreso no disponible
Más adelante esta insignia aparecerá solo cuando todos los suttas de la sección estén leídos.
Linked Discourses
4. The Chapter on the Pleasure Faculty
The Simile of the Fire Sticks
Saṁyutta Nikāya
4. Sukhindriyavagga
Kaṭṭhopamasutta
Linked Discourses
4. The Chapter on the Pleasure Faculty
The Simile of the Fire Sticks
Saṁyutta Nikāya
4. Sukhindriyavagga
Kaṭṭhopamasutta
The Simile of the Fire Sticks
The five faculties of pleasure, pain, happiness, sadness, and equanimity arise dependent on the appropriate contact, like sticks making fire.
Ruta suttaSN 48.39Sutta Piṭaka › Saṃyutta Nikāya › 5. Mahāvaggasaṁyutta › 48. Indriyasaṁyutta › 4. Sukhindriyavagga › Kaṭṭhopamasutta
← Suttas
Vista:
Datos de publicación
SuttaCentral
Título de la publicación
Linked Discourses
Traductor
Bhikkhu Sujato
Título raíz
Saṁyuttanikāya
Idioma de traducción
English
Idioma raíz
Pali
Número de publicación
sc-en-sn-sujato
Licencia
Creative Commons Attribution 4.0 International CC BY 4.0
Información de licencia
“Mendicants, there are these five faculties.What five?The faculties of pleasure, pain, happiness, sadness, and equanimity.
“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
“Mendicants, there are these five faculties.
“Pañcimāni, bhikkhave, indriyāni.
What five?
Katamāni pañca?
The faculties of pleasure, pain, happiness, sadness, and equanimity.
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
“Mendicants, there are these five faculties.“Pañcimāni, bhikkhave, indriyāni. What five?Katamāni pañca? The faculties of pleasure, pain, happiness, sadness, and equanimity.Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
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.
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pleasure arises dependent on a contact to be experienced as pleasant.
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ.
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
So sukhitova samāno ‘sukhitosmī’ti pajānāti.
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.
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pleasure arises dependent on a contact to be experienced as pleasant.Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’So sukhitova samāno ‘sukhitosmī’ti pajānāti. 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.Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ. So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pain arises dependent on a contact to be experienced as painful.
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ.
When in a state of pain, you understand: ‘I’m in a state of pain.’
So dukkhitova samāno ‘dukkhitosmī’ti pajānāti.
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.
Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of pain arises dependent on a contact to be experienced as painful.Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ. When in a state of pain, you understand: ‘I’m in a state of pain.’So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. 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.Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.
Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ. So sumanova samāno ‘sumanosmī’ti pajānāti. Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of happiness arises dependent on a contact to be experienced as happiness.
Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ.
When in a state of happiness, you understand: ‘I’m in a state of happiness.’
So sumanova samāno ‘sumanosmī’ti pajānāti.
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.
Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of happiness arises dependent on a contact to be experienced as happiness.Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ. When in a state of happiness, you understand: ‘I’m in a state of happiness.’So sumanova samāno ‘sumanosmī’ti pajānāti. 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.Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.
Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ. So dummanova samāno ‘dummanosmī’ti pajānāti. Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of sadness arises dependent on a contact to be experienced as sadness.
Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ.
When in a state of sadness, you understand: ‘I’m in a state of sadness.’
So dummanova samāno ‘dummanosmī’ti pajānāti.
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.
Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of sadness arises dependent on a contact to be experienced as sadness.Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ. When in a state of sadness, you understand: ‘I’m in a state of sadness.’So dummanova samāno ‘dummanosmī’ti pajānāti. 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.Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.
Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of equanimity arises dependent on a contact to be experienced as equanimous.
Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.
When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.
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.
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
The faculty of equanimity arises dependent on a contact to be experienced as equanimous.Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. 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.Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.*Experience depends on the collision of disparate elements, whose friction or “resistance” (paṭigha, DN 15:20.4) sparks the light of consciousness. Hence consciousness, like fire, is beautiful but also burning (SN 35.28). | This simile is also found at MN 140:19.13, SN 12.62:4.1, and SN 36.10:1.10.
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; *saṅghaṭṭanasamodhānā → saṅghaṭanasamodhānā (sya-all, km); saṅghaṭṭanāsamodhānā (pts1ed, mr) | nānābhāvāvinikkhepā → nānābhāvanikkhepā (sya-all, km, mr); nānābhāvā nikkhepā (pts1ed)
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.*Experience depends on the collision of disparate elements, whose friction or “resistance” (paṭigha, DN 15:20.4) sparks the light of consciousness. Hence consciousness, like fire, is beautiful but also burning (SN 35.28). | This simile is also found at MN 140:19.13, SN 12.62:4.1, and SN 36.10:1.10.
Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; *saṅghaṭṭanasamodhānā → saṅghaṭanasamodhānā (sya-all, km); saṅghaṭṭanāsamodhānā (pts1ed, mr) | nānābhāvāvinikkhepā → nānābhāvanikkhepā (sya-all, km, mr); nānābhāvā nikkhepā (pts1ed)
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.*Experience depends on the collision of disparate elements, whose friction or “resistance” (paṭigha, DN 15:20.4) sparks the light of consciousness. Hence consciousness, like fire, is beautiful but also burning (SN 35.28). | This simile is also found at MN 140:19.13, SN 12.62:4.1, and SN 36.10:1.10.Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṁyeva kaṭṭhānaṁ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; *saṅghaṭṭanasamodhānā → saṅghaṭanasamodhānā (sya-all, km); saṅghaṭṭanāsamodhānā (pts1ed, mr) | nānābhāvāvinikkhepā → nānābhāvanikkhepā (sya-all, km, mr); nānābhāvā nikkhepā (pts1ed)
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.*Text switches from “arisen” (uppanna) to “arises” (uppajjati).
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ. So sukhitova samāno ‘sukhitosmī’ti pajānāti. Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ.
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
So sukhitova samāno ‘sukhitosmī’ti pajānāti.
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that arises ceases and stops.*Text switches from “arisen” (uppanna) to “arises” (uppajjati).
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ. When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’So sukhitova samāno ‘sukhitosmī’ti pajānāti. With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure that arises ceases and stops.*Text switches from “arisen” (uppanna) to “arises” (uppajjati).Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.
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.”
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.
The faculty of pain …
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe…
happiness …
somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe…
sadness …
domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe…
equanimity arises dependent on a contact to be experienced as equanimous.
upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.
When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that arises ceases and stops.”
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.
The faculty of pain …Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… happiness …somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… sadness …domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca …pe… equanimity arises dependent on a contact to be experienced as equanimous.upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ. When in a state of equanimity, you understand: ‘I’m in a state of equanimity.’So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity that arises ceases and stops.”Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.
Navamaṁ.
Navamaṁ.
Navamaṁ.