[961] "Here again, bhikkhus, as a bhikkhu dwells heedful (appamatta), ardent, and resolute (pahitatta), the equanimity faculty (upekkhindriya) arises. He understands thus: 'This equanimity faculty has arisen in me; and it has a basis, has a source, has a volitional formation, has a condition. But that an equanimity faculty without a basis, without a source, without a volitional formation, without a condition should arise — that is impossible.' He understands the equanimity faculty, he understands the origin of the equanimity faculty, he understands the cessation of the equanimity faculty, and he understands where the arisen equanimity faculty ceases without remainder. And where does the arisen equanimity faculty cease without remainder? Here, bhikkhus, having completely surmounted the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana), a bhikkhu enters and dwells in the cessation of perception and feeling (saññāvedayitanirodha). It is here that the arisen equanimity faculty ceases without remainder. This, bhikkhus, is called a bhikkhu who has understood the cessation of the equanimity faculty; he directs his mind (citta) toward that very state."
The Fourth Chapter: the Pleasure Faculty (Sukhindriyavagga).
Its summary verse (uddāna):
The Plain Version (Suddhaka), the Stream(-enterer), the Arahant,
two with the Ascetics and Brahmins,
three spoken by way of Analysis (Vibhaṅga),
that of the Arahant, and the Irregular Order (Uppaṭika).
[Siam Raṭṭha editorial footnotes: ¹ The M(yanmar) edition lacks the word "kho." ² The P(oṭṭhaka/Sinhalese) edition reads "…two Sota, two Arahā … uparivārikena cā ti"; the M edition reads "Suddhikañca soto arahā duve samaṇabrāhmaṇā … kaṭṭho uppaṭikātikan ti." ³ The Yu(ropean) edition reads "araṇi …."]
The Aging Chapter (Jarāvagga), the Fifth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.