<blockquote>
<p>“Monks, there are these five faculties. Which five? The
pleasure-faculty, the pain-faculty, the happiness-faculty, the
distress-faculty, the equanimity-faculty.</p>
<p>“And what is the pleasure-faculty? Any physical pleasure, physical
comfort born of body-contact to be experienced as pleasure &amp; comfort.
That is called the pleasure-faculty.</p>
<p>“And what is the pain-faculty? Any physical pain, physical discomfort
born of body-contact to be experienced as pain &amp; discomfort. That is
called the pain-faculty.</p>
<p>“And what is the happiness-faculty? Any mental pleasure, mental
comfort born of intellect-contact to be experienced as pleasure &amp;
comfort. That is called the happiness -faculty.</p>
<p>“And what is the distress-faculty? Any mental pain, mental discomfort
born of intellect-contact to be experienced as pain &amp; discomfort. That
is called the distress-faculty.</p>
<p>“And what is the equanimity-faculty? Anything, physical or mental, to
be experienced as neither comfort nor discomfort. That is called the
equanimity-faculty.</p>
<p>“With regard to this, the pleasure-faculty &amp; happiness-faculty are to
be seen as a feeling of pleasure. The pain-faculty &amp; distress-faculty
are to be seen as a feeling of pain. The equanimity-faculty is to be
seen as a feeling of neither pleasure nor pain. Thus, by this
exposition, the five are three; and the three, five.”</p>
<p><a href="https://www.dhammatalks.org/suttas/SN/SN48_38.html" rel="nofollow noreferrer">SN 48.38</a></p>
</blockquote>

CC BY-SA 4.0
2022-05-28T20:57:26.090Z
2022-06-01T03:34:07.907Z
2022-06-01T03:34:07.907Z
user23788
<p>SN 48.37 gives the most detailed answer on this, as far as the difference between sukha and sukha-indriya.
<a href="https://lucid24.org/sn/sn48/sn48-037/index.html" rel="nofollow noreferrer">https://lucid24.org/sn/sn48/sn48-037/index.html</a>
In short, sukha vedana = sukha indriya + so-manssa indriya.
Meaning, 'sukha' unqualified could be referring to either or both of those.</p>
<p>SN 48.40 (Uppāṭika sutta) is a corrupt Theravada sutta, I do a detailed analysis here
<a href="https://notesonthedhamma.blogspot.com/2021/05/sn-4840-de-corrupting-and-reconstructing.html" rel="nofollow noreferrer">https://notesonthedhamma.blogspot.com/2021/05/sn-4840-de-corrupting-and-reconstructing.html</a>
which also contains a link to Tse Fu Kuan's excellent research PDF file, comparing SN 48.40 to a few different versions preserved in other Early Buddhist schools showing the differences.</p>
<p>Late Theravada had an agenda in redefining jhāna.
Even if you just stay within Theravada school, you can see SN 48.40 contradicts<br />
AN 5.176
<a href="https://lucid24.org/an/an05/an05-0176/index.html" rel="nofollow noreferrer">https://lucid24.org/an/an05/an05-0176/index.html</a>
Where the Jhāna factors would not cease in the order as the corrupt SN 48.40 shows.</p>

CC BY-SA 4.0
2022-05-22T15:28:06.627Z
thanks. But now new comfision. I to thought phassa or sense impression is only phisical part.Now if you say sukh is phisical then how it is different from phassa
enRaiser
CC BY-SA 4.0
2022-05-22T15:31:27.010Z
Or probably sukh is phisical plesantness of phassa... Not sure
enRaiser
CC BY-SA 4.0
2022-05-22T15:55:15.507Z
Moreover here phisical means hormonal/emotional? Because if it is somaatic phisical then there is another word piti.
enRaiser
CC BY-SA 4.0
2022-05-23T09:07:57.640Z
See these suttas in SN 36 https://lucid24.org/sn/sn36/index.html to get a better sense of what the physical cause of sukha is: suttas using 3 fold vedana scheme where anatomical body is the cause of vedana
suttas SN 36.4, SN 36.6, SN 36.7, SN 36.12, SN 36.13
frankk
CC BY-SA 4.0
2022-05-23T09:12:42.440Z
Phassa, contact means the meeting of internal sense base, external object, and consciousness (awareness of the raw sensory data). So using the dart sutta example again, if you had an anaesthetic applied to your arm so it was numb, then shot by a dart there, there wouldnh't be phassa for the arm from dukkha physical pain, because the anaesthesia would have prevent the contact/meeting of the the 3 things, blocking the dukkha vedana from appearing. But the internal and external sense objects are still physical, still there. It's lack of contact that's preventig vedana from arising.
frankk
CC BY-SA 4.0
2022-05-23T09:14:57.293Z
so-manassa, and do-manasaa, or good mental states, bad mental states. In 7 awakening factors pīti is desscribed as "pīti manassa", an enraptured minde, whereas sukha is described as immediately following the pacified relaxed body "passaddha kāyassa sukhino"
frankk
CC BY-SA 4.0
2022-05-22T15:00:39.157Z
2022-05-22T15:00:39.157Z
frankk
<p>Moreover inline with this question there is somanassindriya, dukkhindriya, domanassindriya and upekkhindriya?.</p>
<p>And Uppaṭipāṭikasutta says that.</p>
<p>arisen pain faculty (dukkhindriya) ceases without remainder in the first jhAna; the arisen dejection faculty (domanassindriya) ceases without remainder in the second jhAna; the arisen pleasure faculty (sukhindriya) ceases without remainder in the third jhAna; the arisen joy faculty (somanassindriya) ceases without remainder in the fourth jhAna; the arisen equanimity faculty (upekkhindriya) ceases without remainder in the saññAvedayitanirodha.9</p>

<jhana>
what is difference between sukha and sukhendriyam?
# what is difference between sukha and sukhendriyam?

(Asked by: username_0 on 2022-05-22)

Moreover inline with this question there is somanassindriya, dukkhindriya, domanassindriya and upekkhindriya?.

And Uppaṭipāṭikasutta says that.

arisen pain faculty (dukkhindriya) ceases without remainder in the first jhAna; the arisen dejection faculty (domanassindriya) ceases without remainder in the second jhAna; the arisen pleasure faculty (sukhindriya) ceases without remainder in the third jhAna; the arisen joy faculty (somanassindriya) ceases without remainder in the fourth jhAna; the arisen equanimity faculty (upekkhindriya) ceases without remainder in the saññAvedayitanirodha.9

**Tags:** jhana


---

## 2 answers

### Answer by username_1 on 2022-05-28. Score: 1

> “Monks, there are these five faculties. Which five? The
> pleasure-faculty, the pain-faculty, the happiness-faculty, the
> distress-faculty, the equanimity-faculty.
>
> “And what is the pleasure-faculty? Any physical pleasure, physical
> comfort born of body-contact to be experienced as pleasure & comfort.
> That is called the pleasure-faculty.
>
> “And what is the pain-faculty? Any physical pain, physical discomfort
> born of body-contact to be experienced as pain & discomfort. That is
> called the pain-faculty.
>
> “And what is the happiness-faculty? Any mental pleasure, mental
> comfort born of intellect-contact to be experienced as pleasure &
> comfort. That is called the happiness -faculty.
>
> “And what is the distress-faculty? Any mental pain, mental discomfort
> born of intellect-contact to be experienced as pain & discomfort. That
> is called the distress-faculty.
>
> “And what is the equanimity-faculty? Anything, physical or mental, to
> be experienced as neither comfort nor discomfort. That is called the
> equanimity-faculty.
>
> “With regard to this, the pleasure-faculty & happiness-faculty are to
> be seen as a feeling of pleasure. The pain-faculty & distress-faculty
> are to be seen as a feeling of pain. The equanimity-faculty is to be
> seen as a feeling of neither pleasure nor pain. Thus, by this
> exposition, the five are three; and the three, five.”
>
> [SN 48.38](https://www.dhammatalks.org/suttas/SN/SN48_38.html)


---

### Answer by username_2 on 2022-05-22. Score: -1

SN 48.37 gives the most detailed answer on this, as far as the difference between sukha and sukha-indriya.
<https://lucid24.org/sn/sn48/sn48-037/index.html>
In short, sukha vedana = sukha indriya + so-manssa indriya.
Meaning, 'sukha' unqualified could be referring to either or both of those.

SN 48.40 (Uppāṭika sutta) is a corrupt Theravada sutta, I do a detailed analysis here
<https://notesonthedhamma.blogspot.com/2021/05/sn-4840-de-corrupting-and-reconstructing.html>
which also contains a link to Tse Fu Kuan's excellent research PDF file, comparing SN 48.40 to a few different versions preserved in other Early Buddhist schools showing the differences.

Late Theravada had an agenda in redefining jhāna.
Even if you just stay within Theravada school, you can see SN 48.40 contradicts  
AN 5.176
<https://lucid24.org/an/an05/an05-0176/index.html>
Where the Jhāna factors would not cease in the order as the corrupt SN 48.40 shows.

> **Comments:**
> **username_0**: thanks. But now new comfision. I to thought phassa or sense impression is only phisical part.Now if you say sukh is phisical then how it is different from phassa  
> **username_0**: Or probably sukh is phisical plesantness of phassa... Not sure  
> **username_0**: Moreover here phisical means hormonal/emotional? Because if it is somaatic phisical then there is another word piti.  
> **username_2**: See these suttas in SN 36 https://lucid24.org/sn/sn36/index.html to get a better sense of what the physical cause of sukha is: suttas using 3 fold vedana scheme where anatomical body is the cause of vedana suttas SN 36.4, SN 36.6, SN 36.7, SN 36.12, SN 36.13  
> **username_2**: Phassa, contact means the meeting of internal sense base, external object, and consciousness (awareness of the raw sensory data). So using the dart sutta example again, if you had an anaesthetic applied to your arm so it was numb, then shot by a dart there, there wouldnh't be phassa for the arm from dukkha physical pain, because the anaesthesia would have prevent the contact/meeting of the the 3 things, blocking the dukkha vedana from appearing. But the internal and external sense objects are still physical, still there. It's lack of contact that's preventig vedana from arising.  
> **username_2**: so-manassa, and do-manasaa, or good mental states, bad mental states. In 7 awakening factors pīti is desscribed as "pīti manassa", an enraptured minde, whereas sukha is described as immediately following the pacified relaxed body "passaddha kāyassa sukhino"  

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