“Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti;
“Bhikkhus, there is |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| that is |worldly::of the flesh [sāmisa]|, there is uplifting joy that is |spiritual::free from sensual engagement, free from worldly ties [nirāmisa]|, there is uplifting joy that is still more spiritual [and totally purified].
atthi sāmisaṁ sukhaṁ, atthi nirāmisaṁ sukhaṁ, atthi nirāmisā nirāmisataraṁ sukhaṁ;
There is |happiness::ease, comfort, pleasure, contentment [sukha]| that is worldly, there is happiness that is spiritual, there is happiness that is still more spiritual [and totally purified];
atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā;
there is |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkha]| that is worldly, there is equanimity that is spiritual, there is equanimity that is still more spiritual [and totally purified];
atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho.
there is |deliverance::release, emancipation, freedom [vimokkha]| that is worldly, there is deliverance that is spiritual, there is deliverance that is still more spiritual [and totally purified].
Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti.
And what, bhikkhus, is uplifting joy that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure. The uplifting joy that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called uplifting joy that is worldly.
Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā pīti.
And what, bhikkhus, is uplifting joy that is spiritual? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with uplifting joy and pleasure. This, bhikkhus, is called uplifting joy that is spiritual.
Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati pīti, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.
And what, bhikkhus, is uplifting joy that is still more spiritual [and totally purified]? When a bhikkhu whose |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]| |reviews::reflects on, contemplates [paccavekkhanta]| his mind liberated from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, reviews his mind liberated from |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, reviews his mind liberated from |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, there arises an uplifting joy. This, bhikkhus, is called uplifting joy that is still more spiritual [and totally purified].
Katamañca, bhikkhave, sāmisaṁ sukhaṁ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ.
And what, bhikkhus, is happiness that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. The happiness that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called happiness that is worldly.
Katamañca, bhikkhave, nirāmisaṁ sukhaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, nirāmisaṁ sukhaṁ.
And what, bhikkhus, is happiness that is spiritual? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and happiness. With the settling of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with uplifting joy and happiness. With the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, a bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This, bhikkhus, is called happiness that is spiritual.
Katamañca, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ? Yaṁ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ.
And what, bhikkhus, is happiness that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises happiness. This, bhikkhus, is called happiness that is still more spiritual [and totally purified].
Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā.
And what, bhikkhus, is equanimity that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. The equanimity that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called equanimity that is worldly.
Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā upekkhā.
And what, bhikkhus, is equanimity that is spiritual? Here, bhikkhus, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called equanimity that is spiritual.
Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati upekkhā, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.
And what, bhikkhus, is equanimity that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises equanimity. This, bhikkhus, is called equanimity that is still more spiritual [and totally purified].
Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṁyutto vimokkho sāmiso vimokkho.
And what, bhikkhus, is deliverance that is worldly? Deliverance connected with the form [sphere] is called deliverance that is worldly.
Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṁyutto vimokkho nirāmiso vimokkho.
And what, bhikkhus, is deliverance that is spiritual? Deliverance connected with the formless [sphere] is called deliverance that is spiritual.
Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati vimokkho, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti.
And what, bhikkhus, is deliverance that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises deliverance. This, bhikkhus, is called deliverance that is still more spiritual [and totally purified].”
“Bhikkhus, there is |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| that is |worldly::of the flesh [sāmisa]|, there is uplifting joy that is |spiritual::free from sensual engagement, free from worldly ties [nirāmisa]|, there is uplifting joy that is still more spiritual [and totally purified].
There is |happiness::ease, comfort, pleasure, contentment [sukha]| that is worldly, there is happiness that is spiritual, there is happiness that is still more spiritual [and totally purified];
there is |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkha]| that is worldly, there is equanimity that is spiritual, there is equanimity that is still more spiritual [and totally purified];
there is |deliverance::release, emancipation, freedom [vimokkha]| that is worldly, there is deliverance that is spiritual, there is deliverance that is still more spiritual [and totally purified].
And what, bhikkhus, is uplifting joy that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure. The uplifting joy that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called uplifting joy that is worldly.
And what, bhikkhus, is uplifting joy that is spiritual? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with uplifting joy and pleasure. This, bhikkhus, is called uplifting joy that is spiritual.
And what, bhikkhus, is uplifting joy that is still more spiritual [and totally purified]? When a bhikkhu whose |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]| |reviews::reflects on, contemplates [paccavekkhanta]| his mind liberated from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, reviews his mind liberated from |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, reviews his mind liberated from |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, there arises an uplifting joy. This, bhikkhus, is called uplifting joy that is still more spiritual [and totally purified].
And what, bhikkhus, is happiness that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. The happiness that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called happiness that is worldly.
And what, bhikkhus, is happiness that is spiritual? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first jhāna, which is accompanied by reflection and examination, born of seclusion, and imbued with uplifting joy and happiness. With the settling of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from reflection and examination, born of collectedness, and imbued with uplifting joy and happiness. With the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, a bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This, bhikkhus, is called happiness that is spiritual.
And what, bhikkhus, is happiness that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises happiness. This, bhikkhus, is called happiness that is still more spiritual [and totally purified].
And what, bhikkhus, is equanimity that is worldly? Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing; sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; tangible objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. The equanimity that arises in dependence on these five cords of sensual pleasure, bhikkhus, is called equanimity that is worldly.
And what, bhikkhus, is equanimity that is spiritual? Here, bhikkhus, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called equanimity that is spiritual.
And what, bhikkhus, is equanimity that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises equanimity. This, bhikkhus, is called equanimity that is still more spiritual [and totally purified].
And what, bhikkhus, is deliverance that is worldly? Deliverance connected with the form [sphere] is called deliverance that is worldly.
And what, bhikkhus, is deliverance that is spiritual? Deliverance connected with the formless [sphere] is called deliverance that is spiritual.
And what, bhikkhus, is deliverance that is still more spiritual [and totally purified]? When a bhikkhu whose mental defilements have ended reviews his mind liberated from passion, reviews his mind liberated from aversion, reviews his mind liberated from delusion, there arises deliverance. This, bhikkhus, is called deliverance that is still more spiritual [and totally purified].”
“Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti;
atthi sāmisaṁ sukhaṁ, atthi nirāmisaṁ sukhaṁ, atthi nirāmisā nirāmisataraṁ sukhaṁ;
atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā;
atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho.
Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti.
Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā pīti.
Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati pīti, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.
Katamañca, bhikkhave, sāmisaṁ sukhaṁ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ.
Katamañca, bhikkhave, nirāmisaṁ sukhaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, nirāmisaṁ sukhaṁ.
Katamañca, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ? Yaṁ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ.
Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā.
Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā upekkhā.
Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati upekkhā, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.
Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṁyutto vimokkho sāmiso vimokkho.
Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṁyutto vimokkho nirāmiso vimokkho.
Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati vimokkho, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti.