English
ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; (he dwells contemplating) feelings in feelings... mind in mind... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed... to remove covetousness and displeasure in the world – this is called, monks, the faculty of mindfulness. “And what, monks, is the faculty of concentration? Here, monks, a noble disciple, having made relinquishment the object, attains concentration, attains one-pointedness of mind. So, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and happiness. With the fading away of initial application and sustained application, by gaining inner tranquility and one-pointedness of mind, he enters upon and abides in the second jhāna, which is without initial application and sustained application, born of concentration, filled with rapture and happiness. With the fading away of rapture, he abides in equanimity, mindful and clearly comprehending, and experiences happiness with the body, of which the noble ones declare: ‘He abides in happiness with equanimity and mindfulness’ – he enters upon and abides in the third jhāna. With the abandoning of pleasure and pain, and with the prior disappearance of joy and sorrow, he enters upon and abides in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness – this is called, monks, the faculty of concentration. “And what, monks, is the faculty of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that sees rise and fall, noble, penetrative, leading to the complete destruction of suffering. He understands ‘This is suffering’ as it really is; he understands ‘This is the origin of suffering’ as it really is; he understands ‘This is the cessation of suffering’ as it really is; he understands ‘This is the path leading to the cessation of suffering’ as it really is – this is called, monks, the faculty of wisdom. These, monks, are the five faculties.” The Tenth. The Suddhika Chapter, the First. Its Summary: Suddhika and two Streams, Two Arahants, two more; Monks and Brahmins to be seen, Two more Vibhaṅgas. 2. The Mudutara Chapter 1. Attainment Sutta “Monks, there are these five faculties. Which five? The faculty of faith… (as before) … the faculty of wisdom… (as before) …. And what, bh Monks, what is the faculty of faith? Here, monks, a noble disciple is faithful, he has faith in the Tathāgata's enlightenment: 'Indeed, that Blessed One is Arahant, perfectly enlightened, endowed with knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.' This, monks, is called the faculty of faith. And what, monks, is the faculty of energy? That, monks, which is the energy gained by undertaking the four right exertions – this, monks, is called the faculty of energy. And what, monks, is the faculty of mindfulness? That, monks, which is the mindfulness gained by undertaking the four foundations of mindfulness – this, monks, is called the faculty of mindfulness. And what, monks, is the faculty of concentration? Here, monks, a noble disciple, making relinquishment his object, gains concentration, gains one-pointedness of mind – this, monks, is called the faculty of concentration. And what, monks, is the faculty of wisdom? Here, monks, a noble disciple is wise, endowed with wisdom that sees rise and fall, noble, penetrative, leading to the complete destruction of suffering – this, monks, is called the faculty of wisdom. These, monks, are the five faculties. First. 2. The First Abridged Discourse Monks, there are these five faculties. Which five? The faculty of faith... ...the faculty of wisdom – these, monks, are the five faculties. Monks, by the completeness and fullness of these five faculties, one becomes an Arahant. By those softer than these, one becomes a Non-returner. By those softer than these, one becomes a Once-returner. By those softer than these, one becomes a Stream-enterer. By those softer than these, one becomes a Dhamma-follower. By those softer than these, one becomes a Faith-follower. Second. 3. The Second Abridged Discourse Monks, there are these five faculties. Which five? The faculty of faith... ...the faculty of wisdom – these, monks, are the five faculties. Monks, of these... Monks, by the completeness and fullness of the five faculties, one becomes an Arahant. Then, with softer ones, a Non-returner. Then, with softer ones, a Once-returner. Then, with softer ones, a Stream-enterer. Then, with softer ones, a Dhamma-follower. Then, with softer ones, a Faith-follower. Thus, monks, the difference in faculties is a difference in fruits, and a difference in fruits is a difference in individuals. The Third. 4. The Third Abbreviated Discourse 484. “Monks, there are these five faculties. Which five? The faculty of faith… (and so on) …the faculty of wisdom – these, monks, are the five faculties. By the completeness and fullness of these five faculties, monks, one becomes an Arahant. Then, with softer ones, a Non-returner. Then, with softer ones, a Once-returner. Then, with softer ones, a Stream-enterer. Then, with softer ones, a Dhamma-follower. Then, with softer ones, a Faith-follower. Thus, monks, one who makes full attains the full; one who makes partial attains the partial. ‘But I declare, monks, that the five faculties are not barren’.” The Fourth. 5. The First Expanded Discourse 485. “Monks, there are these five faculties. Which five? The faculty of faith… (and so on) …the faculty of wisdom – these, monks, are the five faculties. By the completeness and fullness of these five faculties, monks, one becomes an Arahant. Then, with softer ones, one who attains Nibbāna in the interim. Then, with softer ones, one who attains Nibbāna upon striking. Then, with softer ones, one who attains Nibbāna without exertion. Then, with softer ones, one who attains Nibbāna with exertion. Then, with softer ones, one who is an upstream-goer, bound for the Akaniṭṭha realm. Then, with softer ones, a Once-returner. Then, with softer ones, a Stream-enterer. Then, with softer ones, a Dhamma-follower. Then, with softer ones, a Faith-follower.” The Fifth. 6. The Second Expanded Discourse 486. “Monks, there are these five faculties. Which five? The faculty of faith… (and so on) …the faculty of wisdom – these… Indeed, monks, there are five faculties. From the completeness and fulfillment of these five faculties, monks, one becomes an Arahant; from those softer, one becomes an in-between Nibbāna-attainer; from those softer, one becomes an Nibbāna-attainer upon striking; from those softer, one becomes an Nibbāna-attainer without exertion; from those softer, one becomes an Nibbāna-attainer with exertion; from those softer, one becomes an upstream-goer, bound for Akaniṭṭha; from those softer, one becomes a Once-returner; from those softer, one becomes a Stream-enterer; from those softer, one becomes a Dhamma-follower; from those softer, one becomes a Faith-follower. Thus, monks, a difference in faculties leads to a difference in fruits, and a difference in fruits leads to a difference in persons. The Sixth. 7. The Third Detailed Discourse 487. Monks, there are these five faculties. Which five? The faculty of faith... (etc.) ...the faculty of wisdom – these, monks, are the five faculties. From the completeness and fulfillment of these five faculties, monks, one becomes an Arahant; from those softer, one becomes an in-between Nibbāna-attainer; from those softer, one becomes an Nibbāna-attainer upon striking; from those softer, one becomes an Nibbāna-attainer without exertion; from those softer, one becomes an Nibbāna-attainer with exertion; from those softer, one becomes an upstream-goer, bound for Akaniṭṭha; from those softer, one becomes a Once-returner; from those softer, one becomes a Stream-enterer; from those softer, one becomes a Dhamma-follower; from those softer, one becomes a Faith-follower. Thus, monks, one who acts completely achieves the complete; one who acts partially achieves the partial. ‘I declare, monks, that these five faculties are never barren.’ The Seventh. 8. The Discourse on the Practicer 488. Monks, there are these five faculties. Which five? The faculty of faith... (etc.) ...the faculty of wisdom – these, monks, are the five faculties. From the completeness and fulfillment of these five faculties, monks, one becomes an Arahant; from those softer, one is practicing for the realization of the fruit of Arahantship; from those softer, he is a non-returner, then, with softer faculties, he is practicing for the realization of the fruit of non-returning, then, with softer faculties, he is a once-returner, then, with softer faculties, he is practicing for the realization of the fruit of once-returning, then, with softer faculties, he is a stream-enterer, then, with softer faculties, he is practicing for the realization of the fruit of stream-entry. For whom, bhikkhus, these five faculties are completely, in every way, entirely absent, him I declare to be 'outside, standing on the side of the ordinary person.'" The Eighth. 9. The Discourse on Accomplishment 489. Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that bhikkhu said to the Blessed One: "'Accomplished in faculties, accomplished in faculties,' it is said, venerable sir. To what extent, venerable sir, is one accomplished in faculties?" "Here, bhikkhu, a bhikkhu develops the faculty of faith, leading to tranquility, leading to awakening; develops the faculty of energy, leading to tranquility, leading to awakening;