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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

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“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

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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.

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  • 🙏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
    May 22, 2022 at 15:28
  • Or probably sukh is phisical plesantness of phassa... Not sure
    – enRaiser
    May 22, 2022 at 15:31
  • Moreover here phisical means hormonal/emotional? Because if it is somaatic phisical then there is another word piti.
    – enRaiser
    May 22, 2022 at 15:55
  • See these suttas in SN 36 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
    May 23, 2022 at 9:07
  • 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
    May 23, 2022 at 9:12

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