KN.PS1.4 — Explanation of the First Discourse
Thus have I heard:
At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
There, the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said this:
Disciples, there are these five faculties.
What five?
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom:
these are the five faculties.
In what ways are these five faculties purified?
These five faculties are purified in fifteen ways.
By avoiding a person without faith, by associating with, cultivating, and honoring a person with faith, by reflecting on inspiring discourses:
in these three ways, the faculty of faith is purified.
By avoiding a lazy person, by associating with, cultivating, and honoring a person with aroused energy, by reflecting on right effort:
in these three ways, the faculty of energy is purified.
By avoiding a person with forgetfulness, by associating with, cultivating, and honoring a person with established mindfulness, by reflecting on the foundations of mindfulness:
in these three ways, the faculty of mindfulness is purified.
By avoiding a person without concentration, by associating with, cultivating, and honoring a person with concentration, by reflecting on the absorptions and liberations:
in these three ways, the faculty of concentration is purified.
By avoiding a person without wisdom, by associating with, cultivating, and honoring a person with wisdom, by reflecting on profound knowing and conduct:
in these three ways, the faculty of wisdom is purified.
Thus, by avoiding these five types of persons, by associating with, cultivating, and honoring these five types of persons, by reflecting on these five groups of discourses:
in these fifteen ways, these five faculties are purified.
In what ways are these five faculties developed, in what ways is the development of the five faculties achieved?
These five faculties are developed in ten ways, the development of the five faculties is achieved in ten ways.
By abandoning lack of faith, one develops the faculty of faith; by developing the faculty of faith, one abandons lack of faith;
by abandoning laziness, one develops the faculty of energy; by developing the faculty of energy, one abandons laziness;
by abandoning negligence, one develops the faculty of mindfulness; by developing the faculty of mindfulness, one abandons negligence;
Abandoning restlessness, one develops the faculty of concentration; developing the faculty of concentration, one abandons restlessness.
Abandoning ignorance, one develops the faculty of wisdom; developing the faculty of wisdom, one abandons ignorance.
In these ten ways, the five faculties are developed; in these ten ways, there is the development of the five faculties.
In how many ways are the five faculties developed and well-developed?
In ten ways, the five faculties are developed and well-developed.
Due to the abandonment and thorough abandonment of faithlessness, the faculty of faith is developed and well-developed;
due to the development and thorough development of the faculty of faith, faithlessness is abandoned and thoroughly abandoned.
Due to the abandonment and thorough abandonment of laziness, the faculty of energy is developed and well-developed;
due to the development and thorough development of the faculty of energy, laziness is abandoned and thoroughly abandoned.
Due to the abandonment and thorough abandonment of negligence, the faculty of mindfulness is developed and well-developed;
due to the development and thorough development of the faculty of mindfulness, negligence is abandoned and thoroughly abandoned.
Due to the abandonment and thorough abandonment of restlessness, the faculty of concentration is developed and well-developed;
due to the development and thorough development of the faculty of concentration, restlessness is abandoned and thoroughly abandoned.
Due to the abandonment and thorough abandonment of ignorance, the faculty of wisdom is developed and well-developed;
due to the development and thorough development of the faculty of wisdom, ignorance is abandoned and thoroughly abandoned.
In these ten ways, the five faculties are developed and well-developed.
In how many ways are the five faculties developed, well-developed, calmed, and well-calmed?
In four ways, the five faculties are developed, well-developed, calmed, and well-calmed.
At the moment of the path of stream-entry, the five faculties are developed;
at the moment of the fruition of stream-entry, the five faculties are developed, well-developed, calmed, and well-calmed.
At the moment of the path of once-returning, the five faculties are developed;
at the moment of the fruition of once-returning, the five faculties are developed, well-developed, calmed, and well-calmed.
At the moment of the path of non-returning, the five faculties are developed;
at the moment of the fruition of non-returning, the five faculties are developed, well-developed, calmed, and well-calmed.
At the moment of the path of arahantship, the five faculties are being developed;
at the moment of the fruition of arahantship, the five faculties are both developed and well-developed, calmed and well-calmed.
Thus, there are four purifications of the path, four purifications of the fruition, four purifications of eradication, and four purifications of calming.
In these four ways, the five faculties are being developed;
in these four ways, the five faculties are both developed and well-developed, calmed and well-calmed.
How many persons develop the faculties;
how many persons have developed faculties?
Eight persons develop the faculties;
three persons have developed faculties.
Which eight persons develop the faculties?
Seven trainees and one who is a noble disciple:
these eight persons develop the faculties.
Which three persons have developed faculties?
One who, by hearing, is a disciple of the Tathagata, an arahant with taints destroyed, has developed faculties; one who, by self-realization, is a solitary Buddha, has developed faculties; one who, by immeasurable realization, is a Tathagata, an arahant, a perfectly enlightened Buddha, has developed faculties:
these three persons have developed faculties.
Thus, these eight persons develop the faculties;
these three persons have developed faculties.
The first exposition of the Suttanta.
1.4.2. Second Exposition of the Suttanta
Originating in Savatthi.
Disciples, there are these five faculties.
What five?
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
Disciples, whoever among ascetics or brahmins do not understand as they really are the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, they are not considered by me as ascetics among ascetics, or brahmins among brahmins;
nor do those venerable ones, having realized it by themselves with direct knowing, dwell having attained the goal of liberation or the goal of brahminhood in this very life.
But whoever among ascetics or brahmins understand as they really are the arising, the passing away, the gratification, the danger, and the escape in regard to these five faculties, they are considered by me as ascetics among ascetics, or brahmins among brahmins;
and those venerable ones, having realized it by themselves with direct knowing, dwell having attained the goal of liberation and the goal of brahminhood in this very life.
By how many factors is the arising of the five faculties caused?
By how many factors does one understand the arising of the five faculties?
By how many factors is the cessation of the five faculties caused?
By how many factors does one understand the cessation of the five faculties?
By how many factors is the gratification of the five faculties caused?
By how many factors does one understand the gratification of the five faculties?
By how many factors is the danger of the five faculties caused?
By how many factors does one understand the danger of the five faculties?
By how many factors is the escape from the five faculties caused?
By how many factors does one understand the escape from the five faculties?
By forty factors is the arising of the five faculties caused;
By forty factors does one understand the arising of the five faculties.
By forty factors is the cessation of the five faculties caused;
By forty factors does one understand the cessation of the five faculties.
By twenty-five factors is the gratification of the five faculties caused;
By twenty-five factors does one understand the gratification of the five faculties.
By twenty-five factors is the danger of the five faculties caused;
By twenty-five factors does one understand the danger of the five faculties.
By eighty factors is the escape from the five faculties caused;
By eighty factors does one understand the escape from the five faculties.
By which forty factors is the arising of the five faculties caused;
By which forty factors does one understand the arising of the five faculties?
For the purpose of resolution, by attention, the arising of the faculty of faith is caused, by the resolution of desire, the arising of the faculty of faith is caused, by the resolution of attention, the arising of the faculty of faith is caused, by the establishment of unity through the faculty of faith, the arising of the faculty of faith is caused;
For the purpose of exertion, by attention, the arising of the faculty of energy is caused, by the exertion of desire, the arising of the faculty of energy is caused, by the exertion of attention, the arising of the faculty of energy is caused, by the establishment of unity through the faculty of energy, the arising of the faculty of energy is caused;
For the purpose of mindfulness, by attention, the arising of the faculty of mindfulness is caused, by the mindfulness of desire, the arising of the faculty of mindfulness is caused, by the mindfulness of attention, the arising of the faculty of mindfulness is caused, by the establishment of unity through the faculty of mindfulness, the arising of the faculty of mindfulness is caused;
For the purpose of non-distraction, the arising of attention is the arising of the faculty of concentration; for the purpose of non-distraction, the arising of desire is the arising of the faculty of concentration; for the purpose of non-distraction, the arising of mindfulness is the arising of the faculty of concentration; through the faculty of concentration, the establishment of unity is the arising of the faculty of concentration.
For the purpose of seeing, the arising of attention is the arising of the faculty of wisdom; for the purpose of seeing, the arising of desire is the arising of the faculty of wisdom; for the purpose of seeing, the arising of mindfulness is the arising of the faculty of wisdom; through the faculty of wisdom, the establishment of unity is the arising of the faculty of wisdom.
For the purpose of determination, the arising of attention is the arising of the faculty of faith; for the purpose of exertion, the arising of attention is the arising of the faculty of energy; for the purpose of establishment, the arising of attention is the arising of the faculty of mindfulness; for the purpose of non-distraction, the arising of attention is the arising of the faculty of concentration; for the purpose of seeing, the arising of attention is the arising of the faculty of wisdom.
Through the determination, the arising of desire is the arising of the faculty of faith; through the exertion, the arising of desire is the arising of the faculty of energy; through the establishment, the arising of desire is the arising of the faculty of mindfulness; through the non-distraction, the arising of desire is the arising of the faculty of concentration; through the seeing, the arising of desire is the arising of the faculty of wisdom.
Through the determination, the arising of mindfulness is the arising of the faculty of faith; through the exertion, the arising of mindfulness is the arising of the faculty of energy; through the establishment, the arising of mindfulness is the arising of the faculty of mindfulness; through the non-distraction, the arising of mindfulness is the arising of the faculty of concentration; through the seeing, the arising of mindfulness is the arising of the faculty of wisdom.
Through the faculty of faith, the establishment of unity is the arising of the faculty of faith; through the faculty of energy, the establishment of unity is the arising of the faculty of energy; through the faculty of mindfulness, the establishment of unity is the arising of the faculty of mindfulness; through the faculty of concentration, the establishment of unity is the arising of the faculty of concentration; through the faculty of wisdom, the establishment of unity is the arising of the faculty of wisdom.
In these forty ways, the arising of the five faculties occurs; in these forty ways, one understands the arising of the five faculties.
By which forty modes is the cessation of the five faculties achieved?
By which forty modes does one understand the cessation of the five faculties?
Through the mode of resolution, the cessation of the faculty of faith is achieved; through the mode of resolution, the cessation of desire is achieved; through the mode of resolution, the cessation of attention is achieved; through the mode of resolution, the cessation of the faculty of faith is achieved through the establishment of unity.
Through the mode of exertion, the cessation of the faculty of energy is achieved; through the mode of exertion, the cessation of desire is achieved; through the mode of exertion, the cessation of attention is achieved; through the mode of exertion, the cessation of the faculty of energy is achieved through the establishment of unity.
Through the mode of mindfulness, the cessation of the faculty of mindfulness is achieved; through the mode of mindfulness, the cessation of desire is achieved; through the mode of mindfulness, the cessation of attention is achieved; through the mode of mindfulness, the cessation of the faculty of mindfulness is achieved through the establishment of unity.
Through the mode of concentration, the cessation of the faculty of concentration is achieved; through the mode of concentration, the cessation of desire is achieved; through the mode of concentration, the cessation of attention is achieved; through the mode of concentration, the cessation of the faculty of concentration is achieved through the establishment of unity.
Through the mode of insight, the cessation of the faculty of wisdom is achieved; through the mode of insight, the cessation of desire is achieved; through the mode of insight, the cessation of attention is achieved; through the mode of insight, the cessation of the faculty of wisdom is achieved through the establishment of unity.
Through the mode of resolution, the cessation of the faculty of faith is achieved; through the mode of exertion, the cessation of the faculty of energy is achieved; through the mode of mindfulness, the cessation of the faculty of mindfulness is achieved; through the mode of concentration, the cessation of the faculty of concentration is achieved; through the mode of insight, the cessation of the faculty of wisdom is achieved.
Through the mode of resolution, the cessation of desire is achieved; through the mode of exertion, the cessation of desire is achieved; through the mode of mindfulness, the cessation of desire is achieved; through the mode of concentration, the cessation of desire is achieved; through the mode of insight, the cessation of desire is achieved.
The cessation of attention through resolution is the cessation of the faculty of faith, the cessation of attention through exertion is the cessation of the faculty of energy, the cessation of attention through establishment is the cessation of the faculty of mindfulness, the cessation of attention through non-distraction is the cessation of the faculty of concentration, the cessation of attention through seeing is the cessation of the faculty of wisdom.
The cessation of the faculty of faith through the establishment of unity is the cessation of the faculty of faith, the cessation of the faculty of energy through the establishment of unity is the cessation of the faculty of energy, the cessation of the faculty of mindfulness through the establishment of unity is the cessation of the faculty of mindfulness, the cessation of the faculty of concentration through the establishment of unity is the cessation of the faculty of concentration, the cessation of the faculty of wisdom through the establishment of unity is the cessation of the faculty of wisdom.
Through these forty aspects, the cessation of the five faculties occurs;
through these forty aspects, one understands the cessation of the five faculties.
1.4.2.1. Description of Enjoyment
Through which twenty-five aspects is there enjoyment of the five faculties;
through which twenty-five aspects does one understand the enjoyment of the five faculties?
The non-establishment of faithlessness is the enjoyment of the faculty of faith, the non-establishment of the burning of faithlessness is the enjoyment of the faculty of faith, the confidence through the conduct of resolution is the enjoyment of the faculty of faith, the attainment of peaceful dwelling is the enjoyment of the faculty of faith, the happiness and joy that arise dependent on the faculty of faith is the enjoyment of the faculty of faith.
The non-establishment of laziness is the enjoyment of the faculty of energy, the non-establishment of the burning of laziness is the enjoyment of the faculty of energy, the confidence through the conduct of exertion is the enjoyment of the faculty of energy, the attainment of peaceful dwelling is the enjoyment of the faculty of energy, the happiness and joy that arise dependent on the faculty of energy is the enjoyment of the faculty of energy.
The non-establishment of negligence is the enjoyment of the faculty of mindfulness, the non-establishment of the burning of negligence is the enjoyment of the faculty of mindfulness, the confidence through the conduct of establishment is the enjoyment of the faculty of mindfulness, the attainment of peaceful dwelling is the enjoyment of the faculty of mindfulness, the happiness and joy that arise dependent on the faculty of mindfulness is the enjoyment of the faculty of mindfulness.
The non-establishment of restlessness is the enjoyment of the faculty of concentration, the non-establishment of the burning of restlessness is the enjoyment of the faculty of concentration, the confidence through the conduct of non-distraction is the enjoyment of the faculty of concentration, the attainment of peaceful dwelling is the enjoyment of the faculty of concentration, the happiness and joy that arise dependent on the faculty of concentration is the enjoyment of the faculty of concentration.
The non-establishment of ignorance is the gratification of the faculty of wisdom, the non-establishment of the fever of ignorance is the gratification of the faculty of wisdom, the confidence in the practice of seeing is the gratification of the faculty of wisdom, the attainment of peaceful dwelling is the gratification of the faculty of wisdom, and the happiness and joy that arise dependent on the faculty of wisdom is the gratification of the faculty of wisdom.
In these twenty-five ways, there is gratification of the five faculties;
In these twenty-five ways, one understands the gratification of the five faculties.
1.4.2.2. Description of Danger
In which twenty-five ways is there danger for the five faculties;
In which twenty-five ways does one understand the danger for the five faculties?
The establishment of lack of faith is the danger for the faculty of faith, the establishment of the fever of lack of faith is the danger for the faculty of faith, the impermanent nature is the danger for the faculty of faith, the suffering nature is the danger for the faculty of faith, the non-self nature is the danger for the faculty of faith.
The establishment of laziness is the danger for the faculty of energy, the establishment of the fever of laziness is the danger for the faculty of energy, the impermanent nature is the danger for the faculty of energy, the suffering nature is the danger for the faculty of energy, the non-self nature is the danger for the faculty of energy.
The establishment of negligence is the danger for the faculty of mindfulness, the establishment of the fever of negligence is the danger for the faculty of mindfulness, the impermanent nature is the danger for the faculty of mindfulness, the suffering nature is the danger for the faculty of mindfulness, the non-self nature is the danger for the faculty of mindfulness.
The establishment of restlessness is the danger for the faculty of concentration, the establishment of the fever of restlessness is the danger for the faculty of concentration, the impermanent nature is the danger for the faculty of concentration, the suffering nature is the danger for the faculty of concentration, the non-self nature is the danger for the faculty of concentration.
The establishment of ignorance is the danger for the faculty of wisdom, the establishment of the fever of ignorance is the danger for the faculty of wisdom, the impermanent nature is the danger for the faculty of wisdom, the suffering nature is the danger for the faculty of wisdom, the non-self nature is the danger for the faculty of wisdom.
In these twenty-five ways, there is danger for the five faculties;
In these twenty-five ways, one understands the danger for the five faculties.
1.4.2.3. Description of Escape
In which eighty ways is there escape for the five faculties;
In which eighty ways does one understand the escape for the five faculties?
By the characteristic of resolution, the faculty of faith is free from faithlessness, free from the burning of faithlessness, free from the defilements and aggregates that follow it, and free from all external signs. Upon the acquisition of a superior faculty of faith, the former faculty of faith is abandoned.
By the characteristic of exertion, the faculty of energy is free from laziness, free from the burning of laziness, free from the defilements and aggregates that follow it, and free from all external signs. Upon the acquisition of a superior faculty of energy, the former faculty of energy is abandoned.
By the characteristic of mindfulness, the faculty of mindfulness is free from negligence, free from the burning of negligence, free from the defilements and aggregates that follow it, and free from all external signs. Upon the acquisition of a superior faculty of mindfulness, the former faculty of mindfulness is abandoned.
By the characteristic of concentration, the faculty of concentration is free from restlessness, free from the burning of restlessness, free from the defilements and aggregates that follow it, and free from all external signs. Upon the acquisition of a superior faculty of concentration, the former faculty of concentration is abandoned.
By the characteristic of insight, the faculty of wisdom is free from ignorance, free from the burning of ignorance, free from the defilements and aggregates that follow it, and free from all external signs. Upon the acquisition of a superior faculty of wisdom, the former faculty of wisdom is abandoned.
In the preliminary stage, the five faculties are abandoned by the first jhāna through the five faculties. In the first jhāna, the five faculties are abandoned by the second jhāna through the five faculties. In the second jhāna, the five faculties are abandoned by the third jhāna through the five faculties. In the third jhāna, the five faculties are abandoned by the fourth jhāna through the five faculties. In the fourth jhāna, the five faculties are abandoned by the attainment of the base of infinite space through the five faculties. In the attainment of the base of infinite space, the five faculties are abandoned by the attainment of the base of infinite consciousness through the five faculties. In the attainment of the base of infinite consciousness, the five faculties are abandoned by the attainment of the base of nothingness through the five faculties. In the attainment of the base of nothingness, the five faculties are abandoned by the attainment of the base of neither-perception-nor-non-perception through the five faculties.
In the attainment of the base of neither-perception-nor-non-perception, the five faculties are freed through the contemplation of impermanence. Through the contemplation of impermanence, the five faculties are freed through the contemplation of suffering. Through the contemplation of suffering, the five faculties are freed through the contemplation of non-self. Through the contemplation of non-self, the five faculties are freed through the contemplation of dispassion. Through the contemplation of dispassion, the five faculties are freed through the contemplation of fading away. Through the contemplation of fading away, the five faculties are freed through the contemplation of cessation. Through the contemplation of cessation, the five faculties are freed through the contemplation of relinquishment. Through the contemplation of relinquishment, the five faculties are freed through the contemplation of destruction. Through the contemplation of destruction, the five faculties are freed through the contemplation of decay. Through the contemplation of decay, the five faculties are freed through the contemplation of change. Through the contemplation of change, the five faculties are freed through the contemplation of the signless. Through the contemplation of the signless, the five faculties are freed through the contemplation of the desireless. Through the contemplation of the desireless, the five faculties are freed through the contemplation of emptiness. Through the contemplation of emptiness, the five faculties are freed through the contemplation of higher wisdom.
Through the contemplation of higher wisdom, the five faculties are freed through the knowing and vision of things as they really are. In the knowing and vision of things as they really are, the five faculties are freed through the contemplation of danger. Through the contemplation of danger, the five faculties are freed through the contemplation of reflection. Through the contemplation of reflection, the five faculties are freed through the contemplation of turning away.
Through the contemplation of turning away, the five faculties are freed through the path of stream-entry. In the path of stream-entry, the five faculties are freed through the fruition of stream-entry. In the fruition of stream-entry, the five faculties are freed through the path of once-returning. In the path of once-returning, the five faculties are freed through the fruition of once-returning. In the fruition of once-returning, the five faculties are freed through the path of non-returning. In the path of non-returning, the five faculties are freed through the fruition of non-returning. In the fruition of non-returning, the five faculties are freed through the path of arahantship. In the path of arahantship, the five faculties are freed through the fruition of arahantship.
In renunciation, the five faculties are free from sensual desire; in goodwill, the five faculties are free from ill-will; in perception of light, the five faculties are free from sloth and torpor; in unification, the five faculties are free from restlessness; in discerning phenomena, the five faculties are free from doubt; in knowing, the five faculties are free from ignorance; in joy, the five faculties are free from discontent.
In the first jhāna, the five faculties are free from hindrances; in the second jhāna, the five faculties are free from applied and sustained thought; in the third jhāna, the five faculties are free from rapture; in the fourth jhāna, the five faculties are free from pleasure and pain; in the attainment of the base of infinite space, the five faculties are free from perceptions of form, resistance, and diversity; in the attainment of the base of infinite consciousness, the five faculties are free from the perception of the base of infinite space; in the attainment of the base of nothingness, the five faculties are free from the perception of the base of infinite consciousness; in the attainment of the base of neither-perception-nor-non-perception, the five faculties are free from the perception of the base of nothingness.
In contemplation of impermanence, the five faculties are free from the perception of permanence; in contemplation of suffering, the five faculties are free from the perception of pleasure; in contemplation of non-self, the five faculties are free from the perception of self; in contemplation of disenchantment, the five faculties are free from delight; in contemplation of dispassion, the five faculties are free from passion; in contemplation of cessation, the five faculties are free from origination; in contemplation of relinquishment, the five faculties are free from grasping; in contemplation of destruction, the five faculties are free from the perception of solidity; in contemplation of decay, the five faculties are free from accumulation; in contemplation of change, the five faculties are free from the perception of constancy; in contemplation of the signless, the five faculties are free from signs; in contemplation of the desireless, the five faculties are free from desire; in contemplation of emptiness, the five faculties are free from adherence.
In the higher wisdom of insight, the five faculties are free from adherence to essence; in the knowing and vision of things as they really are, the five faculties are free from adherence to delusion; in contemplation of danger, the five faculties are free from adherence to attachment; in contemplation of reflection, the five faculties are free from non-reflection; in contemplation of turning away, the five faculties are free from adherence to bondage.
In the path of stream-entry, the five faculties are free from defilements that are to be abandoned by seeing. In the path of once-returning, the five faculties are free from coarser defilements. In the path of non-returning, the five faculties are free from underlying tendencies. In the path of arahantship, the five faculties are free from all defilements. For all those who have destroyed the taints, the five faculties are free and well-freed, and they are calmed and well-calmed.
By these eighty modes, the liberation of the five faculties occurs;
By these eighty modes, one understands the liberation of the five faculties.
The second exposition of the Suttanta.
The first recitation section.
1.4.3. The third exposition of the Suttanta
Originating in Sāvatthi.
Disciples, there are these five faculties.
What five?
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
And where is the faculty of faith to be seen?
In the four factors of stream-entry:
there the faculty of faith is to be seen.
And where is the faculty of energy to be seen?
In the four right efforts:
there the faculty of energy is to be seen.
And where is the faculty of mindfulness to be seen?
In the four foundations of mindfulness:
there the faculty of mindfulness is to be seen.
And where is the faculty of concentration to be seen?
In the four jhānas:
there the faculty of concentration is to be seen.
And where is the faculty of wisdom to be seen?
In the four noble truths:
there the faculty of wisdom is to be seen.
In the four factors of stream-entry, by the faculty of faith, in how many modes are the five faculties to be seen?
In the four right efforts, by the faculty of energy, in how many modes are the five faculties to be seen?
In the four foundations of mindfulness, by the faculty of mindfulness, in how many modes are the five faculties to be seen?
In the four jhānas, by the faculty of concentration, in how many modes are the five faculties to be seen?
In the four noble truths, by the faculty of wisdom, in how many modes are the five faculties to be seen?
In the four factors of stream-entry, by the faculty of faith, in twenty modes are the five faculties to be seen.
In the four right efforts, by the faculty of energy, in twenty modes are the five faculties to be seen.
In the four foundations of mindfulness, by the faculty of mindfulness, in twenty modes are the five faculties to be seen.
In the four jhānas, the five faculties should be understood in twenty aspects through the faculty of concentration.
In the four noble truths, the five faculties should be understood in twenty aspects through the faculty of wisdom.
1.4.3.1. Explanation of the Enumeration of Divisions
In the four factors of stream-entry, through the faculty of faith, by which twenty aspects should the five faculties be understood?
In associating with good people, in the factor of stream-entry, the faculty of faith should be understood as predominance in resolution, the faculty of energy should be understood as predominance in exertion, the faculty of mindfulness should be understood as predominance in presence, the faculty of concentration should be understood as predominance in non-distraction, and the faculty of wisdom should be understood as predominance in seeing.
In listening to the true Dhamma, in the factor of stream-entry...
In wise attention, in the factor of stream-entry...
In practicing the Dhamma in accordance with the Dhamma, in the factor of stream-entry, the faculty of faith should be understood as predominance in resolution, the faculty of energy should be understood as predominance in exertion, the faculty of mindfulness should be understood as predominance in presence, the faculty of concentration should be understood as predominance in non-distraction, and the faculty of wisdom should be understood as predominance in seeing.
In the four factors of stream-entry, through the faculty of faith, the five faculties should be understood in these twenty aspects.
In the four right efforts, through the faculty of energy, by which twenty aspects should the five faculties be understood?
For the non-arising of unarisen evil unwholesome states, in the right effort, the faculty of energy should be understood as predominance in exertion, the faculty of mindfulness should be understood as predominance in presence, the faculty of concentration should be understood as predominance in non-distraction, the faculty of wisdom should be understood as predominance in seeing, and the faculty of faith should be understood as predominance in resolution.
For the abandoning of arisen evil unwholesome states, in the right effort...
For the arising of unarisen wholesome states, in the right effort...
For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, in the right effort, the faculty of energy should be understood as predominance in exertion, the faculty of mindfulness should be understood as predominance in presence, the faculty of concentration should be understood as predominance in non-distraction, the faculty of wisdom should be understood as predominance in seeing, and the faculty of faith should be understood as predominance in resolution.
In the four right efforts, through the faculty of energy, the five faculties should be understood in these twenty aspects.
In the four foundations of mindfulness, through the faculty of mindfulness, by which twenty aspects should the five faculties be seen?
In the contemplation of the body in the body, the faculty of mindfulness should be seen as the predominance of establishment, the faculty of concentration should be seen as the predominance of non-distraction through the faculty of mindfulness, the faculty of wisdom should be seen as the predominance of seeing, the faculty of faith should be seen as the predominance of resolution, and the faculty of energy should be seen as the predominance of exertion.
In the contemplation of feelings in feelings...
In the contemplation of mind in mind...
In the contemplation of phenomena in phenomena, the faculty of mindfulness should be seen as the predominance of establishment, the faculty of concentration should be seen as the predominance of non-distraction through the faculty of mindfulness, the faculty of wisdom should be seen as the predominance of seeing, the faculty of faith should be seen as the predominance of resolution, and the faculty of energy should be seen as the predominance of exertion.
In the four foundations of mindfulness, through the faculty of mindfulness, the five faculties should be seen by these twenty aspects.
In the four jhanas, through the faculty of concentration, by which twenty aspects should the five faculties be seen?
In the first jhana, the faculty of concentration should be seen as the predominance of non-distraction, the faculty of wisdom should be seen as the predominance of seeing through the faculty of concentration, the faculty of faith should be seen as the predominance of resolution, the faculty of energy should be seen as the predominance of exertion, and the faculty of mindfulness should be seen as the predominance of establishment.
In the second jhana...
In the third jhana...
In the fourth jhana, the faculty of concentration should be seen as the predominance of non-distraction, the faculty of wisdom should be seen as the predominance of seeing through the faculty of concentration, the faculty of faith should be seen as the predominance of resolution, the faculty of energy should be seen as the predominance of exertion, and the faculty of mindfulness should be seen as the predominance of establishment.
In the four jhanas, through the faculty of concentration, the five faculties should be seen by these twenty aspects.
In the four noble truths, through the faculty of wisdom, by which twenty aspects should the five faculties be seen?
In the noble truth of suffering, the faculty of wisdom should be seen as the predominance of seeing, the faculty of faith should be seen as the predominance of resolution through the faculty of wisdom, the faculty of energy should be seen as the predominance of exertion, the faculty of mindfulness should be seen as the predominance of establishment, and the faculty of concentration should be seen as the predominance of non-distraction.
In the noble truth of the origin of suffering...
In the noble truth of the cessation of suffering...
In the noble truth of the path leading to the cessation of suffering, the faculty of wisdom should be seen as the predominance of seeing, the faculty of faith should be seen as the predominance of resolution through the faculty of wisdom, the faculty of energy should be seen as the predominance of exertion, the faculty of mindfulness should be seen as the predominance of establishment, and the faculty of concentration should be seen as the predominance of non-distraction.
In the four noble truths, the five faculties should be understood in twenty ways according to the faculty of wisdom.
1.4.3.2. Section on Conduct
In the four factors of stream-entry, how many ways should the conduct of the five faculties be understood according to the faculty of faith?
In the four right efforts...
In the four foundations of mindfulness...
In the four jhanas...
In the four noble truths, how many ways should the conduct of the five faculties be understood according to the faculty of wisdom?
In the four factors of stream-entry, the conduct of the five faculties should be understood in twenty ways according to the faculty of faith.
In the four right efforts...
In the four foundations of mindfulness...
In the four jhanas...
In the four noble truths, the conduct of the five faculties should be understood in twenty ways according to the faculty of wisdom.
In the four factors of stream-entry, in what twenty ways should the conduct of the five faculties be understood according to the faculty of faith?
In associating with good people, the conduct of the faculty of faith should be understood in the sense of predominance of resolution in the factor of stream-entry. The conduct of the faculty of energy should be understood in the sense of exertion according to the faculty of faith. The conduct of the faculty of mindfulness should be understood in the sense of presence. The conduct of the faculty of concentration should be understood in the sense of non-distraction. The conduct of the faculty of wisdom should be understood in the sense of seeing.
In listening to the true Dhamma in the factor of stream-entry...
In wise attention in the factor of stream-entry...
In practicing the Dhamma in accordance with the Dhamma in the factor of stream-entry, the conduct of the faculty of faith should be understood in the sense of predominance of resolution. The conduct of the faculty of energy should be understood in the sense of exertion according to the faculty of faith. The conduct of the faculty of mindfulness should be understood in the sense of presence. The conduct of the faculty of concentration should be understood in the sense of non-distraction. The conduct of the faculty of wisdom should be understood in the sense of seeing.
In the four factors of stream-entry, the conduct of the five faculties should be understood in these twenty ways according to the faculty of faith.
In the four right efforts, in what twenty ways should the conduct of the five faculties be understood according to the faculty of energy?
In the right effort to prevent the arising of unarisen evil unwholesome states, the conduct of the faculty of energy should be understood in the sense of predominance of exertion. The conduct of the faculty of mindfulness should be understood in the sense of presence according to the faculty of energy. The conduct of the faculty of concentration should be understood in the sense of non-distraction. The conduct of the faculty of wisdom should be understood in the sense of seeing. The conduct of the faculty of faith should be understood in the sense of resolution.
For the abandonment of arisen evil, unwholesome states, there is right effort...
For the arising of unarisen wholesome states, there is right effort...
For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, there is right effort. In terms of the dominance of exertion, the faculty of energy should be understood...
In the four right efforts, through the faculty of energy, the conduct of the five faculties should be understood by these twenty aspects.
In the four establishments of mindfulness, through the faculty of mindfulness, by which twenty aspects should the conduct of the five faculties be understood?
In the contemplation of the body in the body, through the dominance of establishment, the conduct of the faculty of mindfulness should be understood. Through the faculty of mindfulness, the conduct of the faculty of concentration should be understood by the aspect of non-distraction. Through the aspect of seeing, the conduct of the faculty of wisdom should be understood. Through the aspect of resolution, the conduct of the faculty of faith should be understood. Through the aspect of exertion, the conduct of the faculty of energy should be understood.
In the contemplation of feelings in feelings...
In the contemplation of mind in mind...
In the contemplation of phenomena in phenomena, through the dominance of establishment, the conduct of the faculty of mindfulness should be understood...
In the four establishments of mindfulness, through the faculty of mindfulness, the conduct of the five faculties should be understood by these twenty aspects.
In the four jhānas, through the faculty of concentration, by which twenty aspects should the conduct of the five faculties be understood?
In the first jhāna, through the dominance of non-distraction, the conduct of the faculty of concentration should be understood. Through the faculty of concentration, the conduct of the faculty of wisdom should be understood by the aspect of seeing. Through the aspect of resolution, the conduct of the faculty of faith should be understood. Through the aspect of exertion, the conduct of the faculty of energy should be understood. Through the aspect of establishment, the conduct of the faculty of mindfulness should be understood.
In the second jhāna...
In the third jhāna...
In the fourth jhāna, through the dominance of non-distraction, the conduct of the faculty of concentration should be understood...
In the four jhānas, through the faculty of concentration, the conduct of the five faculties should be understood by these twenty aspects.
In the four noble truths, through the faculty of wisdom, by which twenty aspects should the conduct of the five faculties be understood?
In the noble truth of suffering, through the dominance of seeing, the conduct of the faculty of wisdom should be understood. Through the faculty of wisdom, the conduct of the faculty of faith should be understood by the aspect of resolution. Through the aspect of exertion, the conduct of the faculty of energy should be understood. Through the aspect of establishment, the conduct of the faculty of mindfulness should be understood. Through the aspect of non-distraction, the conduct of the faculty of concentration should be understood.
In the noble truth of the origin of suffering ...
In the noble truth of the cessation of suffering ...
In the noble truth of the path leading to the cessation of suffering, the conduct of the faculty of wisdom should be understood as predominance in seeing, the conduct of the faculty of faith should be understood as predominance in resolution, the conduct of the faculty of energy should be understood as predominance in exertion, the conduct of the faculty of mindfulness should be understood as predominance in presence, the conduct of the faculty of concentration should be understood as predominance in non-distraction.
In the four noble truths, the conduct of the faculty of wisdom should be understood in these twenty ways regarding the five faculties.
1.4.3.3. Description of Conduct and Abode
Conduct and abode are realized and penetrated, so that wise fellow practitioners would trust one who conducts and abides in such a manner in profound matters:
Surely, this venerable one has attained or will attain.
Conduct means eight types of conduct:
Conduct in postures, conduct in the senses, conduct in mindfulness, conduct in concentration, conduct in knowing, conduct in the path, conduct in attainment, conduct in the benefit of the world.
Conduct in postures means in the four postures.
Conduct in the senses means in the six internal and external sense bases.
Conduct in mindfulness means in the four establishments of mindfulness.
Conduct in concentration means in the four jhanas.
Conduct in knowing means in the four noble truths.
Conduct in the path means in the four noble paths.
Conduct in attainment means in the four fruits of recluseship.
Conduct in the benefit of the world means in the Tathagatas, the Arahants, the perfectly enlightened Buddhas, in part in the Paccekabuddhas, in part in the disciples.
Conduct in postures is for those endowed with resolution, conduct in the senses is for those who guard the doors of the faculties, conduct in mindfulness is for those who dwell diligently, conduct in concentration is for those devoted to higher mind, conduct in knowing is for those endowed with wisdom, conduct in the path is for those who practice rightly, conduct in attainment is for those who have attained the fruits, conduct in the benefit of the world is for the Tathagatas, the Arahants, the perfectly enlightened Buddhas, in part for the Paccekabuddhas, in part for the disciples.
These are the eight types of conduct.
There are also another eight types of conduct.
One practices with faith by resolving, one practices with energy by exerting, one practices with mindfulness by establishing, one practices with concentration by non-distraction, one practices with wisdom by understanding, one practices with consciousness by knowing, thus one practices in the conduct of the senses by bringing forth wholesome states, thus one practices in the conduct of distinction by attaining distinction:
These are the eight practices.
There are also eight other practices.
The practice of seeing with right view, the practice of intention with right intention, the practice of speech with right speech, the practice of action with right action, the practice of livelihood with right livelihood, the practice of effort with right effort, the practice of mindfulness with right mindfulness, the practice of concentration with right concentration:
These are the eight practices.
Residence means dwelling with faith, dwelling with effort, dwelling with mindfulness, dwelling with concentration, dwelling with wisdom.
Realized means having the determination of the faculty of faith, having the exertion of the faculty of effort, having the establishment of the faculty of mindfulness, having the non-distraction of the faculty of concentration, having the vision of the faculty of wisdom.
Penetrated means having the determination of the faculty of faith, having the exertion of the faculty of effort, having the establishment of the faculty of mindfulness, having the non-distraction of the faculty of concentration, having the vision of the faculty of wisdom.
Acting accordingly means acting with faith, acting with effort, acting with mindfulness, acting with concentration, acting with wisdom.
Living accordingly means living with faith, living with effort, living with mindfulness, living with concentration, living with wisdom.
Wise means wise, discerning, intelligent, learned, endowed with wisdom.
Fellow practitioners means having the same practice, the same goal, the same training.
In profound matters means profound matters such as jhanas, liberations, concentrations, attainments, paths, fruits, higher knowings, and discriminations.
Would trust means would believe, would be determined.
Certainly means a definite statement, an unquestionable statement, a statement without doubt, a statement without hesitation, a statement of certainty, an infallible statement, a statement of assurance:
Certainly.
Venerable means a term of endearment, a term of respect, a term of reverence:
Venerable.
Attained means achieved.
Will attain means will achieve.
Explanation of the Discourses, the Third.
1.4.4. Explanation of the Fourth Discourse
The Previous Introduction.
Disciples, there are these five faculties.
What five?
The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom:
these are the five faculties.
In how many ways and in what sense should these five faculties be understood?
These five faculties should be understood in six ways and in that sense:
in the sense of predominance, in the sense of initial purification, in the sense of being supreme, in the sense of determination, in the sense of fulfillment, in the sense of establishment.
1.4.4.1. Explanation of the Sense of Predominance
How should the faculties be understood in the sense of predominance?
The faculty of faith should be understood in the sense of predominance by overcoming lack of faith, the faculty of energy should be understood in the sense of predominance by the function of seizing, the faculty of mindfulness should be understood in the sense of predominance by the function of presence, the faculty of concentration should be understood in the sense of predominance by the function of non-distraction, the faculty of wisdom should be understood in the sense of predominance by the function of seeing.
The faculty of energy should be understood in the sense of predominance by overcoming laziness, the faculty of mindfulness should be understood in the sense of predominance by the function of presence, the faculty of concentration should be understood in the sense of predominance by the function of non-distraction, the faculty of wisdom should be understood in the sense of predominance by the function of seeing, the faculty of faith should be understood in the sense of predominance by the function of determination.
The faculty of mindfulness should be understood in the sense of predominance by overcoming negligence, the faculty of concentration should be understood in the sense of predominance by the function of non-distraction, the faculty of wisdom should be understood in the sense of predominance by the function of seeing, the faculty of faith should be understood in the sense of predominance by the function of determination, the faculty of energy should be understood in the sense of predominance by the function of seizing.
The faculty of concentration should be understood in the sense of predominance by overcoming restlessness, the faculty of wisdom should be understood in the sense of predominance by the function of seeing, the faculty of faith should be understood in the sense of predominance by the function of determination, the faculty of energy should be understood in the sense of predominance by the function of seizing, the faculty of mindfulness should be understood in the sense of predominance by the function of presence.
The faculty of wisdom should be understood in the sense of predominance by overcoming ignorance, the faculty of faith should be understood in the sense of predominance by the function of determination, the faculty of energy should be understood in the sense of predominance by the function of seizing, the faculty of mindfulness should be understood in the sense of predominance by the function of presence, the faculty of concentration should be understood in the sense of predominance by the function of non-distraction, the faculty of wisdom should be understood in the sense of predominance by the function of seeing.
The faculty of faith should be understood in the sense of predominance by overcoming sensual desire through renunciation, the faculty of energy should be understood in the sense of predominance by the function of seizing, the faculty of mindfulness should be understood in the sense of predominance by the function of presence, the faculty of concentration should be understood in the sense of predominance by the function of non-distraction, the faculty of wisdom should be understood in the sense of predominance by the function of seeing.
For one abandoning sensual desire, the faculty of energy should be seen as predominant in terms of exertion through renunciation; the faculty of mindfulness should be seen as predominant in terms of establishment through the faculty of energy; the faculty of concentration should be seen as predominant in terms of non-distraction; the faculty of wisdom should be seen as predominant in terms of seeing; the faculty of faith should be seen as predominant in terms of resolution.
For one abandoning sensual desire, the faculty of mindfulness should be seen as predominant in terms of establishment through renunciation; the faculty of concentration should be seen as predominant in terms of non-distraction through the faculty of mindfulness; the faculty of wisdom should be seen as predominant in terms of seeing; the faculty of faith should be seen as predominant in terms of resolution; the faculty of energy should be seen as predominant in terms of exertion.
For one abandoning sensual desire, the faculty of concentration should be seen as predominant in terms of non-distraction through renunciation; the faculty of wisdom should be seen as predominant in terms of seeing through the faculty of concentration; the faculty of faith should be seen as predominant in terms of resolution; the faculty of energy should be seen as predominant in terms of exertion; the faculty of mindfulness should be seen as predominant in terms of establishment.
For one abandoning sensual desire, the faculty of wisdom should be seen as predominant in terms of seeing through renunciation; the faculty of faith should be seen as predominant in terms of resolution through the faculty of wisdom; the faculty of energy should be seen as predominant in terms of exertion; the faculty of mindfulness should be seen as predominant in terms of establishment; the faculty of concentration should be seen as predominant in terms of non-distraction.
For one abandoning ill-will through non-ill-will...
For one abandoning sloth and torpor through the perception of light...
For one abandoning all defilements through the path of arahantship, the faculty of faith should be seen as predominant in terms of resolution; the faculty of energy should be seen as predominant in terms of exertion through the faculty of faith; the faculty of mindfulness should be seen as predominant in terms of establishment; the faculty of concentration should be seen as predominant in terms of non-distraction; the faculty of wisdom should be seen as predominant in terms of seeing...
For one abandoning all defilements through the path of arahantship, the faculty of wisdom should be seen as predominant in terms of seeing; the faculty of faith should be seen as predominant in terms of resolution through the faculty of wisdom; the faculty of energy should be seen as predominant in terms of exertion; the faculty of mindfulness should be seen as predominant in terms of establishment; the faculty of concentration should be seen as predominant in terms of non-distraction.
Thus, the faculties should be seen as predominant.
1.4.4.2. Explanation of Initial Purification
How should the faculties be seen in terms of initial purification?
The faculty of faith in terms of resolution, the purification of virtue in terms of restraint from lack of faith:
the initial purification of the faculty of faith.
Through the aspect of exertion, the faculty of energy, through the restraint of laziness, the purification of virtue:
the initial purification of the faculty of energy.
Through the aspect of presence, the faculty of mindfulness, through the restraint of negligence, the purification of virtue:
the initial purification of the faculty of mindfulness.
Through the aspect of non-distraction, the faculty of concentration, through the restraint of restlessness, the purification of virtue:
the initial purification of the faculty of concentration.
Through the aspect of seeing, the faculty of wisdom, through the restraint of ignorance, the purification of virtue:
the initial purification of the faculty of wisdom.
In renunciation, the five faculties, through the restraint of sensual desire, the purification of virtue:
the initial purification of the five faculties.
In non-ill-will, the five faculties, through the restraint of ill-will, the purification of virtue:
the initial purification of the five faculties ...etc...
In the path of arahantship, the five faculties, through the restraint of all defilements, the purification of virtue:
the initial purification of the five faculties.
Thus, the faculties should be seen in terms of initial purification.
1.4.4.3. Explanation of the Aspect of Intensity
How should the faculties be seen in terms of intensity?
Through the development of the faculty of faith, desire arises:
through desire, through faith, the faculty of faith becomes intense.
Through desire, joy arises:
through joy, through faith, the faculty of faith becomes intense.
Through joy, rapture arises:
through rapture, through faith, the faculty of faith becomes intense.
Through rapture, tranquility arises:
through tranquility, through faith, the faculty of faith becomes intense.
Through tranquility, happiness arises:
through happiness, through faith, the faculty of faith becomes intense.
Through happiness, light arises:
through light, through faith, the faculty of faith becomes intense.
Through light, a sense of urgency arises:
through urgency, through faith, the faculty of faith becomes intense.
Having aroused urgency, the mind becomes concentrated:
through concentration, through faith, the faculty of faith becomes intense.
Thus concentrated, the mind is well grasped:
through grasping, through faith, the faculty of faith becomes intense.
Thus well grasped, the mind is well equanimous:
through equanimity, through faith, the faculty of faith becomes intense.
Through equanimity, the mind is freed from various defilements:
through liberation, through faith, the faculty of faith becomes intense.
Due to liberation, those states become of one taste:
through the aspect of one taste, through development, through faith, the faculty of faith becomes intense.
Due to cultivation, it becomes more refined:
Through the aspect of turning away, the faculty of faith becomes predominant.
Due to turning away, it is relinquished:
Through the aspect of relinquishment, the faculty of faith becomes predominant.
Due to relinquishment, it ceases:
Through the aspect of cessation, the faculty of faith becomes predominant.
Through the aspect of cessation, there are two relinquishments:
The relinquishment of giving up and the relinquishment of entering.
Giving up defilements and aggregates:
This is the relinquishment of giving up.
The mind enters the cessation element of Nibbāna:
This is the relinquishment of entering.
Through the aspect of cessation, these two relinquishments occur.
For the abandonment of faithlessness, desire arises...
For the abandonment of the burning of faithlessness, desire arises...
For the abandonment of defilements seen as a danger, desire arises...
For the abandonment of coarse defilements, desire arises...
For the abandonment of latent defilements, desire arises...
For the abandonment of all defilements, desire arises:
Through the aspect of desire, the faculty of faith becomes predominant...
For the cultivation of the faculty of energy, desire arises...
For the abandonment of laziness, desire arises...
For the abandonment of the burning of laziness, desire arises...
For the abandonment of defilements seen as a danger, desire arises...
For the abandonment of all defilements, desire arises...
For the cultivation of the faculty of mindfulness, desire arises...
For the abandonment of negligence, desire arises...
For the abandonment of the burning of negligence, desire arises...
For the abandonment of all defilements, desire arises...
For the cultivation of the faculty of concentration, desire arises...
For the abandonment of restlessness, desire arises...
For the abandonment of the burning of restlessness, desire arises...
For the abandonment of all defilements, desire arises...
For the cultivation of the faculty of wisdom, desire arises...
For the abandonment of ignorance, desire arises...
For the abandonment of the burning of ignorance, desire arises...
For the abandonment of defilements seen as a danger, desire arises...
For the abandonment of coarse defilements, desire arises...
For the abandonment of latent defilements, desire arises...
For the abandonment of all defilements, desire arises:
Through the aspect of desire, the faculty of wisdom becomes predominant.
Through the aspect of desire, joy arises:
Through the aspect of joy, the faculty of wisdom becomes predominant.
From joy, rapture arises:
Through rapture, the faculty of wisdom becomes predominant.
From rapture, tranquility arises:
Through tranquility, the faculty of wisdom becomes predominant.
From tranquility, happiness arises:
Through happiness, the faculty of wisdom becomes predominant.
From happiness, light arises:
Through light, the faculty of wisdom becomes predominant.
From light, a sense of urgency arises:
Through urgency, the faculty of wisdom becomes predominant.
By arousing urgency, the mind becomes concentrated:
Through concentration, the faculty of wisdom becomes predominant.
Such a concentrated mind is well grasped:
Through grasping, the faculty of wisdom becomes predominant.
Such a well-grasped mind is well observed:
Through observation, the faculty of wisdom becomes predominant.
Through observation, the mind is freed from various defilements:
Through liberation, the faculty of wisdom becomes predominant.
Due to liberation, those states become of one taste:
Through cultivation, the faculty of wisdom becomes predominant.
Due to cultivation, they become more refined:
Through refinement, the faculty of wisdom becomes predominant.
Due to refinement, they are relinquished:
Through relinquishment, the faculty of wisdom becomes predominant.
Due to relinquishment, they cease:
Through cessation, the faculty of wisdom becomes predominant.
Through cessation, there are two relinquishments:
The relinquishment of giving up and the relinquishment of entering.
Giving up defilements and aggregates:
This is the relinquishment of giving up.
Entering the cessation element of Nibbāna:
This is the relinquishment of entering.
Through cessation, these two relinquishments occur.
Thus, faculties should be understood in terms of predominance.
Second recitation.
1.4.4.4. Explanation of the State of Determination
How should faculties be understood in terms of determination?
Through the cultivation of the faculty of faith, desire arises:
Through desire, the faculty of faith is determined.
Through desire, joy arises:
Through joy, the faculty of faith is determined … and so on …
Thus, faculties should be understood in terms of determination.
1.4.4.5. Explanation of the State of Complete Overcoming
How should faculties be understood in terms of complete overcoming?
Through the state of resolution, the faculty of faith completely overcomes faithlessness, completely overcomes the burning of faithlessness.
By the aspect of exertion, the faculty of energy overcomes laziness, it overcomes the fever of laziness.
By the aspect of presence, the faculty of mindfulness overcomes negligence, it overcomes the fever of negligence.
By the aspect of non-distraction, the faculty of concentration overcomes restlessness, it overcomes the fever of restlessness.
By the aspect of seeing, the faculty of wisdom overcomes ignorance, it overcomes the fever of ignorance.
In renunciation, the five faculties overcome sensual desire.
In non-ill-will, the five faculties overcome ill-will.
In the perception of light, the five faculties overcome sloth and torpor.
In non-distraction, the five faculties overcome restlessness ... and so on ...
In the path of arahantship, the five faculties overcome all defilements.
Thus, the faculties should be understood by the aspect of overcoming.
1.4.4.6. Explanation of the Establishing Aspect
How should the faculties be understood by the aspect of establishing?
A person with faith establishes the faculty of faith in resolution, a person with faith establishes the faculty of faith in resolution.
A person with energy establishes the faculty of energy in exertion, a person with energy establishes the faculty of energy in exertion.
A person with mindfulness establishes the faculty of mindfulness in presence, a person with mindfulness establishes the faculty of mindfulness in presence.
A person with concentration establishes the faculty of concentration in non-distraction, a person with concentration establishes the faculty of concentration in non-distraction.
A person with wisdom establishes the faculty of wisdom in seeing, a person with wisdom establishes the faculty of wisdom in seeing.
A practitioner establishes the five faculties in renunciation, a practitioner establishes the five faculties in renunciation.
A practitioner establishes the five faculties in non-ill-will, a practitioner establishes the five faculties in non-ill-will.
A practitioner establishes the five faculties in the perception of light, a practitioner establishes the five faculties in the perception of light.
A practitioner establishes the five faculties in non-distraction, a practitioner establishes the five faculties in non-distraction ... and so on ...
A practitioner establishes the five faculties in the path of arahantship, a practitioner establishes the five faculties in the path of arahantship.
Thus, the faculties should be understood by the aspect of establishing.
The fourth explanation of the Suttanta.
1.4.5. Integration of Faculties
In how many ways is an ordinary person skilled in the presence of developing concentration?
In how many ways is a trainee skilled in the presence of developing concentration?
How many ways does one who is free from passion become skilled in attending to concentration?
An ordinary person becomes skilled in attending to concentration in seven ways.
A trainee becomes skilled in attending to concentration in eight ways.
One who is free from passion becomes skilled in attending to concentration in ten ways.
In how many ways does an ordinary person become skilled in attending to concentration?
By directing the mind, one becomes skilled in attending to the object, skilled in attending to the sign of tranquility, skilled in attending to the sign of grasping, skilled in attending to non-distraction, skilled in attending to light, skilled in attending to delight, skilled in attending to equanimity:
an ordinary person becomes skilled in attending to concentration in these seven ways.
In how many ways does a trainee become skilled in attending to concentration?
By directing the mind, one becomes skilled in attending to the object, skilled in attending to the sign of tranquility, skilled in attending to the sign of grasping, skilled in attending to non-distraction, skilled in attending to light, skilled in attending to delight, skilled in attending to equanimity, skilled in attending to oneness:
a trainee becomes skilled in attending to concentration in these eight ways.
In how many ways does one who is free from passion become skilled in attending to concentration?
By directing the mind, one becomes skilled in attending to the object … and so on … skilled in attending to oneness, skilled in attending to knowing, skilled in attending to liberation:
one who is free from passion becomes skilled in attending to concentration in these ten ways.
In how many ways does an ordinary person become skilled in attending to insight, and in how many ways does one become unskilled in attending to insight?
In how many ways does a trainee become skilled in attending to insight, and in how many ways does one become unskilled in attending to insight?
In how many ways does one who is free from passion become skilled in attending to insight, and in how many ways does one become unskilled in attending to insight?
An ordinary person becomes skilled in attending to insight in nine ways, and unskilled in attending to insight in nine ways.
A trainee becomes skilled in attending to insight in ten ways, and unskilled in attending to insight in ten ways.
One who is free from passion becomes skilled in attending to insight in twelve ways, and unskilled in attending to insight in twelve ways.
In how many ways does an ordinary person become skilled in attending to insight, and in how many ways does one become unskilled in attending to insight?
One is skilled in contemplation of impermanence, and unskilled in contemplation of permanence.
One is skilled in contemplation of suffering, and unskilled in contemplation of pleasure.
One is skilled in contemplation of non-self, and unskilled in contemplation of self.
One is skilled in contemplation of destruction, and unskilled in contemplation of solidity.
One is skilled in contemplation of decay, and unskilled in contemplation of accumulation.
One is skilled in contemplation of change, and unskilled in contemplation of constancy.
One is skilled in contemplation of the signless, and unskilled in contemplation of the sign.
One is skilled in contemplation of the desireless, and unskilled in contemplation of desire.
One is skilled in contemplation of emptiness, and unskilled in contemplation of attachment:
A worldling developing insight is skilled in contemplation in these nine ways, and unskilled in contemplation in these nine ways.
A trainee developing insight is skilled in contemplation in which ten ways, and unskilled in contemplation in which ten ways?
One is skilled in contemplation of impermanence, and unskilled in contemplation of permanence … and so on … One is skilled in contemplation of emptiness, and unskilled in contemplation of attachment.
One is skilled in contemplation of knowing, and unskilled in contemplation of ignorance:
A trainee developing insight is skilled in contemplation in these ten ways, and unskilled in contemplation in these ten ways.
A non-returner developing insight is skilled in contemplation in which twelve ways, and unskilled in contemplation in which twelve ways?
One is skilled in contemplation of impermanence, and unskilled in contemplation of permanence … and so on … One is skilled in contemplation of knowing, and unskilled in contemplation of ignorance.
One is skilled in contemplation of non-attachment, and unskilled in contemplation of attachment.
One is skilled in contemplation of cessation, and unskilled in contemplation of formations:
A non-returner developing insight is skilled in contemplation in these twelve ways, and unskilled in contemplation in these twelve ways.
By reflecting, one harmonizes the faculties through skill in contemplation of the object, understands the domain, and penetrates the suitable … and so on …
One harmonizes the faculties, understands the domain, and penetrates the suitable.
How does one harmonize the faculties?
One harmonizes the faculty of faith through the aspect of resolution … and so on … through skill in contemplation of calm, skill in contemplation of grasping, skill in contemplation of non-distraction, skill in contemplation of light, skill in contemplation of joy, skill in contemplation of equanimity, skill in contemplation of unity, skill in contemplation of knowing, skill in contemplation of liberation.
Due to the skill in establishing impermanence, due to the skill in not establishing permanence, due to the skill in establishing suffering, due to the skill in not establishing happiness, due to the skill in establishing non-self, due to the skill in not establishing self, due to the skill in establishing destruction, due to the skill in not establishing solidity, due to the skill in establishing decay, due to the skill in not establishing accumulation, due to the skill in establishing change, due to the skill in not establishing permanence, due to the skill in establishing signlessness, due to the skill in not establishing signs, due to the skill in establishing wishlessness, due to the skill in not establishing wishes, due to the skill in establishing emptiness, due to the skill in not establishing clinging, due to the skill in establishing knowing, due to the skill in not establishing ignorance, due to the skill in establishing disconnection, due to the skill in not establishing connection, due to the skill in establishing cessation, due to the skill in not establishing formations, the faculties are harmonized, the domain is understood, and the capable is penetrated.
With sixty-four modes, the mastery of the three faculties is wisdom, the knowing of the destruction of the taints.
Which three faculties?
The faculty of one who has not yet attained the knowing of the unknown, the faculty of one who has attained knowing, the faculty of one who has fully attained knowing.
How many states does the faculty of one who has not yet attained the knowing of the unknown reach?
How many states does the faculty of one who has attained knowing reach?
How many states does the faculty of one who has fully attained knowing reach?
The faculty of one who has not yet attained the knowing of the unknown reaches one state:
the path of stream-entry.
The faculty of one who has attained knowing reaches six states:
the fruition of stream-entry, the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arahantship.
The faculty of one who has fully attained knowing reaches one state:
the fruition of arahantship.
At the moment of the path of stream-entry, the faculty of one who has not yet attained the knowing of the unknown is accompanied by the faculty of faith with resolution, the faculty of energy with exertion, the faculty of mindfulness with establishment, the faculty of concentration with non-distraction, the faculty of wisdom with seeing, the faculty of mind with knowing, the faculty of joy with delight, the faculty of life with the dominance of continuity.
At the moment of the path of stream-entry, the arisen phenomena, except for form originated by mind, are all wholesome, all free from taints, all leading to liberation, all tending to decrease, all supramundane, all having Nibbāna as their object.
At the moment of attaining the path of stream-entry, these eight faculties, along with the faculty of I shall come to know the unknown, arise together, support each other, depend on each other, are associated with each other, accompany each other, are born together, are connected, and are associated.
These are the characteristics and the supports of it.
At the moment of attaining the fruit of stream-entry...
At the moment of attaining the fruit of arahantship, the faculty of final knowing is accompanied by the faculty of faith...
The faculty of life is accompanied by the continuity of existence.
At the moment of attaining the fruit of arahantship, all arisen phenomena are indeterminate, except for form originated by mind, all are without taints, all are supramundane, and all have Nibbāna as their object.
At the moment of attaining the fruit of arahantship, these eight faculties arise together.
These are the characteristics and the supports of it.
Thus, these eight groups of eight faculties are sixty-four.
What are the taints?
The taint of sensual desire, the taint of becoming, the taint of views, the taint of ignorance.
Where are these taints eradicated?
By the path of stream-entry, the taint of views is completely eradicated.
The taint of sensual desire leading to lower realms is eradicated, the taint of becoming leading to lower realms is eradicated, the taint of ignorance leading to lower realms is eradicated.
Thus, these taints are eradicated.
By the path of once-returning, the coarser taint of sensual desire is eradicated, the corresponding taint of becoming is eradicated, the corresponding taint of ignorance is eradicated.
Thus, these taints are eradicated.
By the path of non-returning, the taint of sensual desire is completely eradicated, the corresponding taint of becoming is eradicated, the corresponding taint of ignorance is eradicated.
Thus, these taints are eradicated.
By the path of arahantship, the taint of becoming is completely eradicated, the taint of ignorance is completely eradicated.
Thus, these taints are eradicated.
There is nothing unseen by him here,
Nor anything unknown to be known;
He has fully comprehended all that is to be known,
Thus, the Tathāgata is called All-seeing.
Why is he called All-seeing?
The fourteen knowings of the Buddha:
Knowledge of suffering, knowing of the origin of suffering...
Knowledge of omniscience, knowing of unobstructed knowing.
These are the fourteen knowings of the Buddha.
Of these fourteen knowings of the Buddha, eight are shared with the disciples, six are not shared with the disciples.
As far as the suffering is known, there is no unknown suffering...
The all-seeing eye.
What is the all-seeing eye is the faculty of wisdom.
By the power of the faculty of wisdom, there is the faculty of faith through resolution, the faculty of energy through exertion, the faculty of mindfulness through presence, and the faculty of concentration through non-distraction.
As far as the suffering of suffering is seen, known, realized, and experienced by wisdom;
Not experienced by wisdom, there is no suffering of suffering:
The all-seeing eye.
What is the all-seeing eye is the faculty of wisdom.
By the power of the faculty of wisdom, there is the faculty of faith through resolution, the faculty of energy through exertion, the faculty of mindfulness through presence, and the faculty of concentration through non-distraction.
As far as the arising of arising is...
as far as the cessation of cessation...
as far as the path of the path...
as far as the discrimination of meaning of the discrimination of meaning...
as far as the discrimination of phenomena of the discrimination of phenomena...
as far as the discrimination of language of the discrimination of language...
as far as the discrimination of perspicuity of the discrimination of perspicuity...
as far as the knowing of the higher faculties...
as far as the knowing of the inclinations and tendencies of beings...
as far as the knowing of the twin miracle...
as far as the knowing of the great compassion attainment...
as far as the knowing of the entire world with its gods, Maras, Brahmas, ascetics, and Brahmins, with its people, gods, and humans, seen, heard, sensed, known, attained, sought, and mentally pondered, that is known, seen, realized, and experienced by wisdom.
Not experienced by wisdom, there is nothing:
The all-seeing eye.
What is the all-seeing eye is the faculty of wisdom.
By the power of the faculty of wisdom, there is the faculty of faith through resolution, the faculty of energy through exertion, the faculty of mindfulness through presence, and the faculty of concentration through non-distraction.
Believing, one exerts; exerting, one believes.
Believing, one is present; being present, one believes.
Believing, one concentrates; concentrating, one believes.
Believing, one knows; knowing, one believes.
Exerting, one is present; being present, one exerts.
Exerting, one concentrates; concentrating, one exerts.
Exerting, one knows; knowing, one exerts.
Exerting, one believes; believing, one exerts.
Being present, one concentrates; concentrating, one is present.
Being present, one knows; knowing, one is present.
Being present, one believes; believing, one is present.
One who attends supports, one who supports attends.
One who concentrates knows, one who knows concentrates.
One who concentrates believes, one who believes concentrates.
One who concentrates supports, one who supports concentrates.
One who concentrates attends, one who attends concentrates.
One who knows believes, one who believes knows.
One who knows supports, one who supports knows.
One who knows attends, one who attends knows.
One who knows concentrates, one who concentrates knows.
Because of believing, it is supported; because of being supported, it is believed.
Because of believing, it is attended; because of being attended, it is believed.
Because of believing, it is concentrated; because of being concentrated, it is believed.
Because of believing, it is known; because of being known, it is believed.
Because of being supported, it is attended; because of being attended, it is supported.
Because of being supported, it is concentrated; because of being concentrated, it is supported.
Because of being supported, it is known; because of being known, it is supported.
Because of being supported, it is believed; because of being believed, it is supported.
Because of being attended, it is concentrated; because of being concentrated, it is attended.
Because of being attended, it is known; because of being known, it is attended.
Because of being attended, it is believed; because of being believed, it is attended.
Because of being attended, it is supported; because of being supported, it is attended.
Because of being concentrated, it is known; because of being known, it is concentrated.
Because of being concentrated, it is believed; because of being believed, it is concentrated.
Because of being concentrated, it is supported; because of being supported, it is concentrated.
Because of being concentrated, it is attended; because of being attended, it is concentrated.
Because of being known, it is believed; because of being believed, it is known.
Because of being known, it is supported; because of being supported, it is known.
Because of being known, it is attended; because of being attended, it is known.
Because of being known, it is concentrated; because of being concentrated, it is known.
What is the Buddha's eye is the Buddha's knowing, what is the Buddha's knowing is the Buddha's eye, by which eye the Tathagata sees beings with little dust and much dust, with sharp faculties and dull faculties, with good conduct and bad conduct, easy to instruct and hard to instruct, some seeing danger in the other world, some not seeing danger in the other world.
With little dust and much dust means a faithful person has little dust, a faithless person has much dust.
A person with aroused energy has little dust, a lazy person has much dust.
A person with established mindfulness has little dust, a person with lost mindfulness has much dust.
A composed person is of little impurity, an uncomposed person is of great impurity.
A wise person is of little impurity, an unwise person is of great impurity.
Regarding sharp faculties and dull faculties, a faithful person has sharp faculties, an unfaithful person has dull faculties... likewise...
A wise person has sharp faculties, an unwise person has dull faculties.
Regarding good conduct and bad conduct, a faithful person has good conduct, an unfaithful person has bad conduct... likewise...
A wise person has good conduct, an unwise person has bad conduct.
Regarding easy to instruct and difficult to instruct, a faithful person is easy to instruct, an unfaithful person is difficult to instruct... likewise...
A wise person is easy to instruct, an unwise person is difficult to instruct.
Regarding some who see the danger in the faults of the next world, and some who do not see the danger in the faults of the next world, a faithful person sees the danger in the faults of the next world, an unfaithful person does not see the danger in the faults of the next world.
A person with aroused energy sees the danger in the faults of the next world, a lazy person does not see the danger in the faults of the next world... likewise...
A wise person sees the danger in the faults of the next world, an unwise person does not see the danger in the faults of the next world.
Regarding the world, the world of aggregates, the world of elements, the world of sense bases, the world of misfortune, the world of the origin of misfortune, the world of fortune, the world of the origin of fortune.
One world:
All beings are sustained by food.
Two worlds:
Name and form.
Three worlds:
Three feelings.
Four worlds:
Four kinds of food.
Five worlds:
Five aggregates of clinging.
Six worlds:
Six internal sense bases.
Seven worlds:
Seven stations of consciousness.
Eight worlds:
Eight worldly conditions.
Nine worlds:
Nine abodes of beings.
Ten worlds:
Ten sense bases.
Twelve worlds:
Twelve sense bases.
Eighteen worlds:
Eighteen elements.
Regarding faults, all defilements are faults, all misconducts are faults, all formations are faults, all actions leading to existence are faults.
Thus, in this world and in these faults, intense perception of danger is present, just as if there were an executioner with a raised sword.
By these fifty modes, one knows, sees, understands, and penetrates these five faculties.
The third recitation section.
The discourse on faculties is finished.