While a mendicant is meditating—diligent, keen, and resolute—the faculty of pleasure arises. They understand: ‘The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of pleasure will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without remainder. And where does that faculty of pleasure that’s arisen cease without remainder? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That’s where the faculty of pleasure that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

While a mendicant is meditating—diligent, keen, and resolute—the faculty of happiness arises. They understand: ‘The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It’s not possible that the faculty of happiness will arise without a basis, a source, a condition, or a reason.’ They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without remainder. And where does that faculty of happiness that’s arisen cease without remainder? It’s when, giving up pleasure and pain, and disappearance former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where the faculty of happiness that’s arisen ceases without remainder. They’re called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.