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SIMPLE VERSION
1 (1) Simple Version

At Sāvatthī. There the Blessed One addressed the bhikkhus thus: “Bhikkhus, 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.”187
(2) Stream-Enterer (1)
“Bhikkhus, 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.
“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”188
(3) Stream-Enterer (2)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, the gratification, the danger, [194] and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
(4) Arahant (1)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”189
(5) Arahant (2)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant … one completely liberated through final knowledge.”
(6) Ascetics and Brahmins (1)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these five faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, [195] and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
(7) Ascetics and Brahmins (2)
“Those ascetics or brahmins, bhikkhus, who do not understand the faculty of faith, its origin, its cessation, and the way leading to its cessation;190 who do not understand the faculty of energy … the faculty of mindfulness
… the faculty of concentration … the faculty of wisdom, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand [196] these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
(8) To Be Seen
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“And where, bhikkhus, is the faculty of faith to be seen? The faculty of faith is to be seen here in the four factors of stream-entry.191
“And where, bhikkhus, is the faculty of energy to be seen? The faculty of energy is to be seen here in the four right strivings.192
“And where, bhikkhus, is the faculty of mindfulness to be seen? The faculty of mindfulness is to be seen here in the four establishments of mindfulness.
“And where, bhikkhus, is the faculty of concentration to be seen? The faculty of concentration is to be seen here in the four jhānas.
“And where, bhikkhus, is the faculty of wisdom to be seen? The faculty of wisdom is to be seen here in the Four Noble Truths.
“These, bhikkhus, are the five faculties.”
(9) Analysis (1)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: [197] ‘The Blessed One is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’
“And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in
exertion, not shirking the responsibility of cultivating wholesome states. This is called the faculty of energy.
“And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This is called the faculty of mindfulness.193
“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object.194 This is called the faculty of concentration.
“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.195 This is called the faculty of wisdom.
“These, bhikkhus, are the five faculties.”196
(10) Analysis (2)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ [198]
“And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. He generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for
the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called the faculty of energy.
“And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. He dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called the faculty of mindfulness.
“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. Secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called the faculty of concentration. [199]
“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. He understands as it really is: ‘This is suffering.’ He understands
as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ This is called the faculty of wisdom.
“These, bhikkhus, are the five faculties.”
WEAKER THAN THAT
(1) Obtainment
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the faculty of faith.
“And what, bhikkhus, is the faculty of energy? The energy that one obtains on the basis of197 the four right strivings. This is called the faculty of energy. [200]
“And what, bhikkhus, is the faculty of mindfulness? The mindfulness that one obtains on the basis of the four establishments of mindfulness. This is called the faculty of mindfulness.
“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. This is called the faculty of concentration.
“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is called the faculty of wisdom.
“These, bhikkhus, are the five faculties.”
(2) In Brief (1)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a nonreturner; if still weaker, a once- returner; if still weaker, a stream-enterer; if still weaker, a Dhamma- follower; if still weaker, a faith-follower.”198
(3) In Brief (2)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a nonreturner… a once-returner… a stream-enterer… a Dhamma-follower … a faith-follower.
“Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits199 there is a difference among persons.” [201]
(4) In Brief (3)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is… a faith-follower.
“Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say.”200
(5) In Detail (1)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval; if still weaker, an attainer of Nibbāna upon landing; if still weaker, an attainer of Nibbāna without exertion; if still weaker, an attainer of Nibbāna with exertion; if still weaker, one who is bound upstream, heading towards the Akaniṭṭha realm; if still weaker, a once-returner; if still weaker, a stream- enterer; if still weaker, a Dhamma-follower; if still weaker, a faith- follower.”201
(6) In Detail (2)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval … (as in §15) … if still weaker, a faith-follower.
“Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits there is a difference among persons.” [202]
(7) In Detail (3)
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval … (as in §15) … if still weaker, a faith-follower.
“Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say.”
(8) Practising
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is practising for the realization of the fruit of arahantship; if still weaker, one is a nonreturner; if still weaker, one is practising for the realization of the fruit of nonreturning; if still weaker, one is a once-returner; if still weaker, one is practising for the realization of the fruit of once-returning; if still weaker, one is a stream-enterer; if still weaker, one is practising for the realization of the fruit of stream-entry.
“But, bhikkhus, I say that one in whom these five faculties are completely and totally absent is ‘an outsider, one who stands in the faction of worldlings.’” 202
(9) Equipped
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, it is said, ‘one equipped with faculties, one equipped with faculties.’203 In what way, venerable sir, is one equipped with faculties?” [203]
“Here, bhikkhu, a bhikkhu develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which leads to peace, leads to enlightenment.
“It is in this way, bhikkhu, that one is equipped with faculties.”
(10) Destruction of the Taints
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
THE SIX FACULTIES
(1) Renewed Existence204
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.
“So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five faculties, [204] I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with
… its devas and humans.
“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
(2) The Life Faculty
“Bhikkhus, there are these three faculties. What three? The femininity faculty, the masculinity faculty, the life faculty. These are the three faculties.”205
(3) The Faculty of Final Knowledge
“Bhikkhus, there are these three faculties. What three? The faculty ‘I shall know the as-yet-unknown,’ the faculty of final knowledge, the faculty of one endowed with final knowledge. These are the three faculties.”206
(4) One-Seeder
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“One, bhikkhus, who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval; if still weaker, an attainer of Nibbāna upon landing; if still weaker, an attainer of Nibbāna without exertion; [205] if still weaker, an attainer of Nibbāna with exertion; if still weaker, one who is bound upstream, heading towards the Akaniṭṭha realm; if still weaker, a once-returner; if still weaker, a one-seeder; if still weaker, a clan-to-clanner; if still weaker, a seven-lives- at-moster; if still weaker, a Dhamma-follower; if still weaker, a faith- follower.”207
(5) Simple Version
“Bhikkhus, there are these six faculties. What six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. These are the six faculties.”208
(6) Stream-Enterer
“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.
“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these six faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
(7) Arahant
“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.
“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these six faculties, a bhikkhu is liberated by nonclinging,209 then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”
(8) Buddha
“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty. [206]
“So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these six faculties, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with
… its devas and humans.
“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
(9) Ascetics and Brahmins (1)
“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.
“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these six faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
(10) Ascetics and Brahmins (2)
“Those ascetics or brahmins, bhikkhus, who do not understand the eye faculty, its origin, its cessation, and the way leading to its cessation; who do not understand the ear faculty … the mind faculty, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. [207]
“But, bhikkhus, those ascetics and brahmins who understand these things
… in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
THE PLEASURE FACULTY
(1) Simple Version
“Bhikkhus, there are these five faculties. What five? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty. These are the five faculties.”210
(2) Stream-Enterer
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.” [208]
(3) Arahant
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”
(4) Ascetics and Brahmins (1)
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these
five faculties … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things
… in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
(5) Ascetics and Brahmins (2)
“Those ascetics or brahmins, bhikkhus, who do not understand the pleasure faculty, its origin, its cessation, and the way leading to its cessation; who do not understand the joy faculty … the pain faculty … the displeasure faculty
… the equanimity faculty, its origin, its cessation, [209] and the way leading to its cessation … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things
… in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
(6) Analysis (1)
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
“And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort,211 the pleasant comfortable feeling born of body-contact: this, bhikkhus, is called the pleasure faculty.
“And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfortable feeling born of body-contact: this, bhikkhus, is called the pain faculty.
“And what, bhikkhus, is the joy faculty? Whatever mental pleasure there is, whatever mental comfort, the pleasant comfortable feeling born of mind- contact: this, bhikkhus, is called the joy faculty.
“And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfortable feeling born of mind-contact: this, bhikkhus, is called the displeasure faculty.
“And what, bhikkhus, is the equanimity faculty? Whatever feeling there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity faculty.212
“These, bhikkhus, are the five faculties.”
(7) Analysis (2)
(All as in the preceding sutta, omitting the last sentence and with the following addition:) [210]
“Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.
“These, bhikkhus, are the five faculties.”
(8) Analysis (3)
(All as in the preceding sutta, but with the last two paragraphs as follows: ) [211]
“Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.
“Thus, bhikkhus, according to the method of exposition, these five faculties, having been five, become three; and having been three, become five.”
(9) The Simile of the Fire-Sticks
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
“In dependence on a contact to be experienced as pleasant, bhikkhus, the pleasure faculty arises.213 Being in a state of pleasure, one understands: ‘I am in a state of pleasure.’ One understands: ‘With the cessation of that contact to be experienced as pleasant, the corresponding feeling—the pleasure faculty that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.’
“In dependence on a contact to be experienced as painful, bhikkhus, the pain faculty arises. Being in a state of pain, one understands: ‘I am in a state of pain.’ One understands: ‘With the cessation of that contact to be experienced as painful, the corresponding feeling—the pain faculty that arose in dependence on that [212] contact to be experienced as painful— ceases and subsides. ’
“In dependence on a contact to be experienced joyously, bhikkhus, the joy faculty arises. Being in a state of joy, one understands: ‘I am in a state of joy.’ One understands: ‘With the cessation of that contact to be experienced joyously, the corresponding feeling—the joy faculty that arose in dependence on that contact to be experienced joyously—ceases and subsides.’
“In dependence on a contact to be experienced with displeasure, bhikkhus, the displeasure faculty arises. Being in a state of displeasure, one understands: ‘I am in a state of displeasure.’ One understands: ‘With the cessation of that contact to be experienced with displeasure, the corresponding feeling—the displeasure faculty that arose in dependence on that contact to be experienced with displeasure—ceases and subsides.’
“In dependence on a contact to be experienced with equanimity, bhikkhus, the equanimity faculty arises. Being in a state of equanimity, one understands: ‘I am in a state of equanimity.’ One understands: ‘With the cessation of that contact to be experienced with equanimity, the
corresponding feeling—the equanimity faculty that arose in dependence on that contact to be experienced with equanimity—ceases and subsides.’
“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant … [213] … a contact to be experienced as painful … a contact to be experienced joyously … a contact to be experienced with displeasure … a contact to be experienced with equanimity, the equanimity faculty arises…. One understands: ‘With the cessation of that contact to be experienced with equanimity, the corresponding feeling … ceases and subsides.’”
(10) Irregular Order214
“Bhikkhus, there are these five faculties. What five? The pleasure faculty
… the equanimity faculty.
The pain faculty)
“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pain faculty. He understands thus: ‘There has arisen in me this pain faculty. That has a basis, a source, a causal formation, a condition.215 It is impossible for that pain faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the pain faculty; he understands the origin of the pain faculty; he understands the cessation of the pain faculty; and he understands where the arisen pain faculty ceases without remainder.
“And where does the arisen pain faculty cease without remainder? 216 Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born
of seclusion. And it is here that the arisen pain faculty ceases without remainder.217
“This, bhikkhus, is called a bhikkhu who has understood the cessation of the pain faculty. He directs his mind accordingly.218
(ii. The displeasure faculty)
“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the displeasure faculty. [214] He understands thus: ‘There has arisen in me this displeasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that displeasure faculty to arise without a basis, without a source, without a causal formation, without a condition. ’ He understands the displeasure faculty; he understands the origin of the displeasure faculty; he understands the cessation of the displeasure faculty; and he understands where the arisen displeasure faculty ceases without remainder.
“And where does the arisen displeasure faculty cease without remainder? With the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. And it is here that the arisen displeasure faculty ceases without remainder.219
“This, bhikkhus, is called a bhikkhu who has understood the cessation of the displeasure faculty. He directs his mind accordingly.
(iii. The pleasure faculty)
“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pleasure faculty. He understands thus: ‘There has arisen in me this pleasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that pleasure faculty to arise without a basis, without a source, without a causal formation, without a
condition.’ He understands the pleasure faculty; he understands the origin of the pleasure faculty; he understands the cessation of the pleasure faculty; and he understands where the arisen pleasure faculty ceases without remainder.
“And where does the arisen pleasure faculty cease without remainder? With the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ And it is here that the arisen pleasure faculty ceases without remainder.220
“This, bhikkhus, is called a bhikkhu who has understood the cessation of the pleasure faculty. He directs his mind accordingly. [215]
(iv. The joy faculty)
“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the joy faculty. He understands thus: ‘There has arisen in me this joy faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that joy faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the joy faculty; he understands the origin of the joy faculty; he understands the cessation of the joy faculty; and he understands where the arisen joy faculty ceases without remainder.
“And where does the arisen joy faculty cease without remainder? With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. And it is here that the arisen joy faculty ceases without remainder.221
“This, bhikkhus, is called a bhikkhu who has understood the cessation of the joy faculty. He directs his mind accordingly.
(v. The equanimity faculty)
“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the equanimity faculty. He understands thus: ‘There has arisen in me this equanimity faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that equanimity faculty to arise without a basis, without a source, without a causal formation, without a condition. ’ He understands the equanimity faculty; he understands the origin of the equanimity faculty; he understands the cessation of the equanimity faculty; and he understands where the arisen equanimity faculty ceases without remainder.
“And where does the arisen equanimity faculty cease without remainder? Here, bhikkhus, having completely transcended the base of neither- perception-nor-nonperception, a bhikkhu enters and dwells in the cessation of perception and feeling. And it is here that the arisen equanimity faculty ceases without remainder.
“This, bhikkhus, is called a bhikkhu [216] who has understood the cessation of the equanimity faculty. He directs his mind accordingly.”
AGING
(1) Subject to Aging
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion the Blessed One had emerged from seclusion in the evening and was sitting warming his back in the last rays of the sun.
Then the Venerable Ānanda approached the Blessed One. Having approached and paid homage, while massaging the Blessed One’s limbs, he said to him: “It is wonderful, venerable sir! It is amazing, venerable sir! The Blessed One’s complexion is no longer pure and bright, his limbs are all flaccid and wrinkled, his body is stooped, and some alteration is seen in his
faculties—in the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.”222 [217]
“So it is, Ānanda! In youth one is subject to aging; in health one is subject to illness; while alive one is subject to death. The complexion is no longer pure and bright, the limbs are all flaccid and wrinkled, the body is stooped, and some alteration is seen in the faculties—in the eye faculty … the body faculty.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“Fie on you, wretched aging, Aging which makes beauty fade!
So much has the charming puppet223 Been crushed beneath advancing age.
One who might live a hundred years Also has death as destination.
Death spares none along the way But comes crushing everything.”224
(2) The Brahmin Uṇṇābha
At Sāvatthī. Then the brahmin Uṇṇābha approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.225 [218] Now, Master Gotama, as these five faculties have different domains, different resorts, and do not experience each others’ resort and domain, what is it that they take recourse in? And what is it that experiences their resort and domain?”
“Brahmin, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, brahmin, these five faculties having different domains, different resorts, not experiencing each others’ resort and domain—they take recourse in the mind, and the mind experiences their resort and domain.”226
“But, Master Gotama, what is it that the mind takes recourse in?” “The mind, brahmin, takes recourse in mindfulness.”
“But, Master Gotama, what is it that mindfulness takes recourse in?” “Mindfulness, brahmin, takes recourse in liberation.”227
“But, Master Gotama, what is it that liberation takes recourse in?” “Liberation, brahmin, takes recourse in Nibbāna.”
“But, Master Gotama, what is it that Nibbāna takes recourse in?”
“You have gone beyond the range of questioning, brahmin. You weren’t able to grasp the limit to questioning. For, brahmin, the holy life is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal.”228
Then the brahmin Uṇṇābha, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and paid homage to the Blessed One, after which he departed keeping him on his right.
Then, not long after the brahmin Uṇṇābha had departed, the Blessed One addressed the bhikkhus thus:
“Bhikkhus, suppose in a house or hall with a peaked roof, opposite a window facing east, the sun was rising. When its rays enter through the window, where would they settle?”
“On the western wall, venerable sir.” [219]
“So too, bhikkhus, the brahmin Uṇṇābha has gained faith in the Tathāgata that is settled, deeply rooted, established, firm. It cannot be removed by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world. If, bhikkhus, the brahmin Uṇṇābha were to die at this time, there is no fetter bound by which he might again come to this world.”229
(3) Sāketa
Thus have I heard. On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, in the Deer Park. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, is there a method of exposition by means of which the five faculties become the five powers and the five powers become the five faculties?”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”…
“There is a method of exposition, bhikkhus, by means of which the five faculties become the five powers and the five powers become the five faculties. And what is that method of exposition? That which is the faculty of faith is the power of faith; that which is the power of faith is the faculty of faith.230 That which is the faculty of energy is the power of energy; that which is the power of energy is the faculty of energy. That which is the faculty of mindfulness is the power of mindfulness; that which is the power of mindfulness is the faculty of mindfulness. That which is the faculty of concentration is the power of concentration; that which is the power of concentration is the faculty of concentration. That which is the faculty of wisdom is the power of wisdom; that which is the power of wisdom is the faculty of wisdom.
“Suppose, bhikkhus, there is a river which slants, slopes, and inclines towards the east, with an island in the middle. There is a method of exposition by means of which that river could be considered to have one stream, but there is a method of exposition by means of which it could be considered to have two streams. [220]
“And what is the method of exposition by means of which that river could be considered to have one stream? Taking into account the water to the east of the island and the water to its west—this is the method of exposition by means of which that river could be considered to have one stream.
“And what is the method of exposition by means of which that river could be considered to have two streams? Taking into account the water to the north of the island and the water to the south—this is the method of exposition by means of which that river could be considered to have two streams.
“So too, bhikkhus, that which is the faculty of faith is the power of faith
… that which is the power of wisdom is the faculty of wisdom.
“It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
(4) The Eastern Gatehouse
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Gatehouse. There the Blessed One addressed the Venerable Sāriputta thus:
“Sāriputta, do you have faith that the faculty of faith, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal?… That the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.” [221]
“Venerable sir, I do not go by faith in the Blessed One about this:231 that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal. Those by whom this has not been known, seen, understood, realized, and contacted with wisdom—they would have to go by faith in others about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal. But those by whom this has been known, seen, understood, realized, and contacted with wisdom—they would be without perplexity or doubt about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.
“I am one, venerable sir, by whom this has been known, seen, understood, realized, and contacted with wisdom. I am without perplexity or doubt about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”
“Good, good Sāriputta! Those by whom this has not been known … they would have to go by faith in others about this…. But those by whom this has been known … they would be without perplexity or doubt about this: that the faculty of faith … [222] … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”
(5) The Eastern Park (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra’s Mother. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I
understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“It is, bhikkhus, because he has developed and cultivated one faculty that a bhikkhu who has destroyed the taints declares final knowledge thus. What is that one faculty? The faculty of wisdom. For a noble disciple who possesses wisdom, the faith that follows from it becomes stabilized, the energy that follows from it becomes stabilized, the mindfulness that follows from it becomes stabilized, the concentration that follows from it becomes stabilized.232
“It is, bhikkhus, because this one faculty has been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
(6) The Eastern Park (2)
The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”
“Venerable sir, our teachings are rooted in the Blessed One….” [223]
“It is, bhikkhus, because he has developed and cultivated two faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What two? Noble wisdom and noble liberation. For his noble wisdom is his faculty of wisdom; his noble liberation is his faculty of concentration.
“It is, bhikkhus, because these two faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”
(7) The Eastern Park (3)
The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“It is, bhikkhus, because he has developed and cultivated four faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What four? The faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
“It is, bhikkhus, because these four faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”
(8) The Eastern Park (4)
The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“It is, bhikkhus, because he has developed and cultivated five faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What five? [224] The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.
“It is, bhikkhus, because these five faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final
knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”
(9) Piṇḍola
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. Now on that occasion the Venerable Piṇḍola Bhāradvāja had declared final knowledge thus: “I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, the Venerable Piṇḍola Bhāradvāja has declared final knowledge thus: ‘I understand: Destroyed is birth….’ Considering what reason has the Venerable Piṇḍola Bhāradvāja declared final knowledge thus?”
“It is, bhikkhus, because he has developed and cultivated three faculties that the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus. What are those three? The faculty of mindfulness, the faculty of concentration, the faculty of wisdom. It is because he has developed and cultivated these three faculties that the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus.
“In what, bhikkhus, do these three faculties end? They end in destruction. End in the destruction of what? Of birth, aging, and death. Considering that they end in the destruction of birth, aging, and death,233 [225] the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
(10) At Apaṇa
Thus have I heard. On one occasion the Blessed One was dwelling among the Arigans, where there was a town of the Arigans named Āpaṇa. There the Blessed One addressed the Venerable Sāriputta thus:
“Sāriputta, does the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching?”
“Venerable sir, the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him does not entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching. It is indeed to be expected, venerable sir, that a noble disciple who has faith will dwell with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; that he will be strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. That energy of his, venerable sir, is his faculty of energy.
“It is indeed to be expected, venerable sir, that a noble disciple who has faith and whose energy is aroused will be mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. That mindfulness of his, venerable sir, is his faculty of mindfulness.
“It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energy is aroused, and whose mindfulness is established, will gain concentration, will gain one-pointedness of mind, having made release the object. That concentration of his, venerable sir, is his faculty of concentration.
“It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energy is aroused, whose mindfulness is established, [226] and whose mind is concentrated, will understand thus: ‘This saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance and fettered by craving. But the remainderless fading away and cessation of ignorance, the mass of darkness: this is the peaceful state, this is the sublime state, that is, the stilling of all formations, the relinquishment of all acquisitions, the
destruction of craving, dispassion, cessation, Nibbāna.’ That wisdom of his, venerable sir, is his faculty of wisdom.
“And, venerable sir, when he has again and again strived in such a way, again and again recollected in such a way, again and again concentrated his mind in such a way, again and again understood with wisdom in such a way, that noble disciple gains complete faith thus: ‘As to these things that previously I had only heard about, now I dwell having contacted them with the body and, having pierced them through with wisdom, I see.’ That faith of his, venerable sir, is his faculty of faith.”234
“Good, good, Sāriputta! Sāriputta, the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him does not entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching.”
(The Buddha then repeats verbatim Sāriputta’s entire statement regarding the noble disciple’s faculties.) [227]
THE BOAR’S CAVE
(1) Sālā
Thus have I heard. On one occasion the Blessed One was dwelling among the Kosalans at Sālā, a brahmin village. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, just as among animals the lion, the king of beasts, is declared to be their chief, that is, with respect to strength, speed, and courage, so too, among the states conducive to enlightenment235 the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.
“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to enlightenment. The faculty of energy is a state conducive to enlightenment; it leads to enlightenment. The faculty of mindfulness is a state conducive to enlightenment; it leads to enlightenment. The faculty of concentration is a
state conducive to enlightenment; it leads to enlightenment. The faculty of wisdom is a state conducive to enlightenment; it leads to enlightenment. [228]
“Just as, bhikkhus, among animals the lion is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.”
(2) Mallikas
Thus have I heard. On one occasion the Blessed One was dwelling among the Mallikas, where there was a town of the Mallikas named Uruvelakappa. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties.236 But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.
“It is, bhikkhus, just as in a house with a peaked roof: so long as the roof peak has not been set in place, there is as yet no stability of the rafters, there is as yet no steadiness of the rafters; but when the roof peak has been set in place, then there is stability of the rafters, then there is steadiness of the rafters. So too, bhikkhus, so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.
“What four? [229] The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration. In the case of a noble disciple who possesses wisdom, the faith that follows from it becomes stable; the energy that follows from it becomes stable; the mindfulness that follows from it becomes stable; the concentration that follows from it becomes stable.”
(3) A Trainee
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, is there a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training, standing on the plane of one beyond training, might understand: ‘I am one beyond training’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“There is a method, bhikkhus, by means of which a bhikkhu who is a trainee … might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training … might understand: ‘I am one beyond training.’
“And what, bhikkhus, is the method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee’?
“Here, bhikkhus, a bhikkhu who is a trainee understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ This is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’
“Again, bhikkhus, a bhikkhu who is a trainee considers thus: ‘Is there outside here237 another ascetic or brahmin who teaches a Dhamma so real, true, actual [230] as the Blessed One does?’ He understands thus: ‘There is no other ascetic or brahmin outside here who teaches a Dhamma so real, true, actual as the Blessed One does.’ This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’
“Again, bhikkhus, a bhikkhu who is a trainee understands the five spiritual faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. He does
not yet dwell having contacted with the body that is their destination, their culmination, their fruit, their final goal; but having pierced it through with wisdom, he sees.238 This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’
“And what, bhikkhus, is the method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training’? Here, bhikkhus, a bhikkhu who is one beyond training understands the five spiritual faculties—the faculty of faith … the faculty of wisdom. He dwells having contacted with the body their destination, their culmination, their fruit, their final goal; and having pierced it through with wisdom, he sees. This is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’
“Again, bhikkhus, a bhikkhu who is one beyond training understands the six faculties—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. He understands: ‘These six faculties will cease completely and totally without remainder, and no other six faculties will arise anywhere in any way.’ This too is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’” [231]
(4) Footprints
“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be their chief by reason of its size, so too, among the steps that lead to enlightenment,239 the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.
“And what, bhikkhus, are the steps that lead to enlightenment? The faculty of faith, bhikkhus, is a step that leads to enlightenment. The faculty of energy is a step that leads to enlightenment. The faculty of mindfulness is a step that leads to enlightenment. The faculty of concentration is a step that
leads to enlightenment. The faculty of wisdom is a step that leads to enlightenment.
“Just as, bhikkhus, the footprints of all living beings that walk fit into the footprint of the elephant, … so too, among the steps that lead to enlightenment, the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.”
(5) Heartwood
“Bhikkhus, just as among fragrant heartwoods red sandalwood is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.
“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith … the faculty of wisdom….” [232]
(6) Established
“Bhikkhus, when a bhikkhu is established in one thing, the five faculties are developed, well developed in him. In what one thing? In diligence.
“And what, bhikkhus, is diligence? Here, bhikkhus, a bhikkhu guards the mind against the taints and against tainted states.240 While he is guarding the mind thus, the faculty of faith goes to fulfilment by development; the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom goes to fulfilment by development.
“It is in this way, bhikkhus, that when a bhikkhu is established in one thing, the five faculties are developed, well developed in him.”
(7) Brahmā Sahampati
On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “The five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal.” [233]
Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, extended his joined hands in reverential salutation towards the Blessed One, and said to him: “So it is, Blessed One! So it is, Fortunate One! Venerable sir, the five faculties … (all as above) … have the Deathless as their final goal.
“Once in the past, venerable sir, I lived the holy life under the Perfectly Enlightened One Kassapa. There they knew me as the bhikkhu Sahaka. By having developed and cultivated these same five faculties, venerable sir, I eliminated desire for sensual pleasures and thus, with the breakup of the body, after death, I was reborn in a good destination, in the brahmā world. There they know me as Brahmā Sahampati. So it is, Blessed One! So it is, Fortunate One! I know this, I see this: how these five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal.”
(8) The Boar’s Cave
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, in the Boar’s Cave. There the Blessed One addressed the Venerable Sāriputta thus:
“Considering what benefit, Sāriputta, does a bhikkhu whose taints are destroyed conduct himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching?”241 [234]
“It is, venerable sir, considering as benefit the unsurpassed security from bondage that a bhikkhu whose taints are destroyed conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.”
“Good, good, Sāriputta! For, Sāriputta, it is considering as benefit the unsurpassed security from bondage that a bhikkhu whose taints are destroyed conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.
“And what, Sāriputta, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching?”
“Here, venerable sir, a bhikkhu whose taints are destroyed develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which leads to peace, leads to enlightenment. This, venerable sir, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.”
“Good, good, Sāriputta! For that, Sāriputta, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.
“And what, Sāriputta, is the supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching?”
“Here, venerable sir, a bhikkhu whose taints are destroyed dwells reverential and deferential towards the Teacher, the Dhamma, the Sarigha, the training, and concentration.242 This, venerable sir, is that supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching.” [235]
“Good, good, Sāriputta! For that, Sāriputta, is the supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching.”
(9) Arising (1)
At Sāvatthī. “Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One.”
(10) Arising (2)
At Sāvatthī. “Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One.”
[236] VII. CONDUCIVE TO ENLIGHTENMENT
(1) Fetters
At Sāvatthī. “Bhikkhus, these five faculties, when developed and cultivated, lead to the abandoning of the fetters. What five? The faculty of faith … the faculty of wisdom. These five faculties….”
(2) Underlying Tendencies
“Bhikkhus, these five faculties, when developed and cultivated, lead to the uprooting of the underlying tendencies. What five? The faculty of faith … the faculty of wisdom. These five faculties….”
(3) Full Understanding
“Bhikkhus, these five faculties, when developed and cultivated, lead to the full understanding of the course. What five? The faculty of faith … the faculty of wisdom. These five faculties….”
(4) The Destruction of the Taints
“Bhikkhus, these five faculties, when developed and cultivated, lead to the destruction of the taints. What five? The faculty of faith … the faculty of wisdom.
“These five faculties, when developed and cultivated, lead to the abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints. What five? The faculty of faith … the faculty of wisdom…..”
(5) Two Fruits
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“When, bhikkhus, these five faculties have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.” [237]
(6) Seven Benefits
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.
“When, bhikkhus, these five faculties have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?
“One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna within the interval … an attainer of Nibbāna upon landing … an attainer of Nibbāna without exertion … an attainer of Nibbāna with exertion … one bound upstream, heading towards the Akaniṭṭha realm.
“When, bhikkhus, these five faculties have been developed and cultivated, these seven fruits and benefits may be expected.”
(7) The Tree (1)
“Bhikkhus, just as, among the trees of Jambudīpa the rose-apple tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.
“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to
enlightenment…. The faculty of wisdom is a state conducive to enlightenment; it leads to enlightenment.
“Just as, bhikkhus, among the trees of Jambudīpa the rose-apple tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.” [238]
(8) The Tree (2)
“Bhikkhus, just as, among the trees of the Tāvatiṃsa devas the coral tree243 is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.
“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith … The faculty of wisdom … that is, for the attainment of enlightenment.”
(9) The Tree (3)
“Bhikkhus, just as, among the trees of the asuras the trumpet-flower tree244 is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief … (all as above) … that is, for the attainment of enlightenment.”
(10) The Tree (4)
“Bhikkhus, just as, among the trees of the supaṇṇas the silk-cotton tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief … (all as above) [239] … that is, for the attainment of enlightenment.”
GANGES REPETITION SERIES
(1)-82 (12) The River Ganges—Eastward, Etc.
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release.
“It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna.” [240]
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)
Six about slanting to the east
And six about slanting to the ocean. These two sixes make up twelve:
Thus the subchapter is recited.
DILIGENCE
83 (1)-92 (10) The Tathāgata, Etc.
(To be elaborated by way of the faculties parallel to 45:139-48.)
Tathāgata, footprint, roof peak, Roots, heartwood, jasmine, Monarch, the moon and sun, Together with the cloth as tenth.
STRENUOUS DEEDS
93 (1)-104 (12) Strenuous, Etc.
(To be elaborated parallel to 45:149-60.) Strenuous, seeds, and nāgas,
The tree, the pot, the spike, The sky, and two on clouds,
The ship, guest house, and river.
SEARCHES
105 (1)-114 (10) Searches, Etc.
(To be elaborated parallel to 45:161-70.)
Searches, discriminations, taints, Kinds of existence, threefold suffering, Barrenness, stains, and troubles, Feelings, craving, and thirst.
[241] XII. FLOODS
115 (1)-123 (9) Floods, Etc.
(To be elaborated parallel to 45:171-79.)
124 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What five? Here, bhikkhus, a bhikkhu develops the faculty of faith … the faculty of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release.
“These five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
Floods, bonds, kinds of clinging, Knots, and underlying tendencies, Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.
GANGES REPETITION SERIES
(Removal of Lust Version)
125 (1)-136 (12) The River Ganges—Eastward, Etc.
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna?
Here, bhikkhus, a bhikkhu develops the faculty of faith … the faculty of wisdom, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.
“It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna.” [242]
DILIGENCE
(Removal of Lust Version)
137 (1)-146 (10) The Tathāgata, Etc.
STRENUOUS DEEDS
(Removal of Lust Version)
147 (1)-158 (12) Strenuous, Etc.
SEARCHES
(Removal of Lust Version)
159 (1)-168 (10) Searches, Etc.
FLOODS
(Removal of Lust Version)
169 (1)-177 (9) Floods, Etc. 178 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What five? Here, bhikkhus, a bhikkhu develops the faculty of faith …
[243] … the faculty of wisdom, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.
“These five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
Floods, bonds, kinds of clinging, Knots, and underlying tendencies, Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.
(All to be elaborated by way of the five faculties having as their final goal the removal of lust, the removal of hatred, the removal of delusion.)
[244]
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