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arranging his upper robe over one shoulder, extended his joined hands in salutation towards the Blessed One and said to the Blessed One: “It is so, Blessed One! It is so, Sugata! The five faculties, when developed, when made much of, have the Deathless as their ground, have the Deathless as their destination, have the Deathless as their culmination. Which five? The faculty of faith, when developed, when made much of, has the Deathless as its ground, has the Deathless as its destination, has the Deathless as its culmination… the faculty of wisdom, when developed, when made much of, has the Deathless as its ground, has the Deathless as its destination, has the Deathless as its culmination. These five faculties, when developed, when made much of, have the Deathless as their ground, have the Deathless as their destination, have the Deathless as their culmination.” “Formerly, venerable sir, I lived the holy life under Kassapa, the Perfectly Self-Enlightened One. Even there they knew me thus: 'The monk Sahaka, the monk Sahaka.' So I, venerable sir, because of developing and cultivating these five faculties, having abandoned desire for sensual pleasures, with the breaking up of the body, after death, was reborn in a good destination, the Brahma-world. Even there they knew me thus: 'Brahma Sahampati, Brahma Sahampati.' "It is so, Blessed One! It is so, Fortunate One! I know this, I see this, how these five faculties, developed and cultivated, are immersed in the Deathless, have the Deathless as their goal, and end in the Deathless." The Seventh. 8. The Discourse at Sūkarakhata 528. At one time the Blessed One was staying at Rājagaha, on Gijjhakūṭa Mountain, at Sūkarakhata. There the Blessed One addressed Venerable Sāriputta: "What benefit, Sāriputta, does a monk whose taints are destroyed see, that he behaves with utmost reverence towards the Tathāgata or towards the Tathāgata's teaching?" "It is, venerable sir, seeing the unsurpassed security from bondage that a monk whose taints are destroyed behaves with utmost reverence towards the Tathāgata or towards the Tathāgata's teaching." "Good, good, Sāriputta! It is, Sāriputta, seeing the unsurpassed security from bondage that a monk whose taints are destroyed behaves with utmost reverence towards the Tathāgata or towards the Tathāgata's teaching." "And what, Sāriputta, is that unsurpassed security from bondage which a monk whose taints are destroyed sees, that he behaves with utmost reverence towards the Tathāgata or towards the Tathāgata's teaching?" "Here, venerable sir, a monk whose taints are destroyed develops the faculty of faith, leading to peace, leading to full enlightenment. He develops the faculty of energy... He develops the faculty of mindfulness... He develops the faculty of concentration... He develops the faculty of wisdom, leading to peace, leading to full enlightenment. This, venerable sir, is that unsurpassed security from bondage which a monk whose taints are destroyed sees, that he behaves with utmost reverence towards the Tathāgata or towards the Tathāgata's teaching." acts with utmost reverence." "Excellent, excellent, Sāriputta! This indeed, Sāriputta, is the unsurpassed security from bondage, when a bhikkhu with destroyed defilements, seeing this, in the Tathāgata or in the Tathāgata's teaching, acts with utmost reverence." "And what, Sāriputta, is this utmost reverence, when a bhikkhu with destroyed defilements acts with utmost reverence in the Tathāgata or in the Tathāgata's teaching?" "Here, venerable sir, a bhikkhu with destroyed defilements dwells respectful and deferential towards the Teacher, dwells respectful and deferential towards the Dhamma, dwells respectful and deferential towards the Saṅgha, dwells respectful and deferential towards the training, dwells respectful and deferential towards concentration. This indeed, venerable sir, is the utmost reverence, when a bhikkhu with destroyed defilements acts with utmost reverence in the Tathāgata or in the Tathāgata's teaching." "Excellent, excellent, Sāriputta! This indeed, Sāriputta, is the utmost reverence, when a bhikkhu with destroyed defilements acts with utmost reverence in the Tathāgata or in the Tathāgata's teaching." The Eighth. 9. The First Discourse on Arising. 529. At Sāvatthī. "These five, bhikkhus, faculties, when developed and cultivated, arise, though not yet arisen, not apart from the appearance of a Tathāgata, an Arahant, a Fully Self-Awakened One. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These indeed, bhikkhus, are the five faculties, when developed and cultivated, arise, though not yet arisen, not apart from the appearance of a Tathāgata, an Arahant, a Fully Self-Awakened One." The Ninth. 10. The Second Discourse on Arising. 530. "These five, bhikkhus, faculties, when developed and cultivated, arise, though not yet arisen, not apart from the discipline of the Fortunate One. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These indeed, bhikkhus, the five faculties, developed, made much of, those not arisen, arise, not elsewhere than in the discipline of the Fortunate One." The Tenth. The Sixth Chapter on the Pig-eater. Its Summary – Sāla, Mallikā, and the Learner, the path, the essence, established; Brahmā, the Pig-eater, and two other arising ones. 7. The Chapter on Factors of Awakening 1. The Discourse on Fetters 531. At Sāvatthī. "These five faculties, bhikkhus, when developed and made much of, lead to the abandonment of fetters. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, bhikkhus, are the five faculties that, when developed and made much of, lead to the abandonment of fetters." The First. 2. The Discourse on Latent Tendencies 532. "These five faculties, bhikkhus, when developed and made much of, lead to the uprooting of latent tendencies. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, bhikkhus, are the five faculties that, when developed and made much of, lead to the uprooting of latent tendencies." The Second. 3. The Discourse on Full Understanding 533. "These five faculties, bhikkhus, when developed and made much of, lead to the full understanding of the path. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, bhikkhus, are the five faculties that, when developed and made much of, lead to the full understanding of the path." The Third. 4. The Discourse on the Destruction of Taints 534. "These five faculties, bhikkhus, when developed and made much of, lead to the destruction of taints. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, bhikkhus, are the five faculties that, when developed and made much of, lead to the destruction of taints." "These five faculties, bhikkhus, when developed and made much of, lead to the abandonment of fetters, lead to the uprooting of latent tendencies, lead to the full understanding of the path, lead to the destruction of taints. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, monks, are the five faculties. Developed, made much of, they conduce to the abandoning of fetters, they conduce to the uprooting of latent tendencies, they conduce to the full understanding of the long journey, they conduce to the destruction of the taints. The Fourth. 5. The First Fruit Discourse. 535. "These five, monks, are faculties. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, monks, are the five faculties. From the development and cultivation of these five faculties, one of two fruits is to be expected: direct knowledge in this very life, or, if there is a remainder of clinging, non-returning." The Fifth. 6. The Second Fruit Discourse. 536. "These five, monks, are faculties. Which five? The faculty of faith... (and so on)... the faculty of wisdom. These, monks, are the five faculties. From the development and cultivation of these five faculties, seven fruits, seven benefits are to be expected. Which seven fruits, seven benefits? One attains direct knowledge in this very life, if one does not attain direct knowledge in this very life, then one attains direct knowledge at the time of death. If one does not attain direct knowledge in this very life, and does not attain direct knowledge at the time of death, then, with the destruction of the five lower fetters, one is an in-between Nibbāna-attainer, one is an Nibbāna-attainer by reducing the lifespan, one is an Nibbāna-attainer without exertion, one is an Nibbāna-attainer with exertion, one is upstream-bound, bound for the Akaniṭṭha realm. From the development and cultivation of these five faculties, these seven fruits, seven benefits are to be expected." The Sixth. 7. The First Tree Discourse. 537. "Just as, monks, whatever trees there are in Jambudīpa, the rose-apple tree is declared the foremost among them; even so, monks, whatever qualities are conducive to awakening, the faculty of wisdom is declared the foremost among them, that is, for awakening. And which, monks, are the qualities conducive to awakening? The faculty of faith... The faculty of faith, monks, is a quality pertaining to enlightenment, it leads to enlightenment. The faculty of energy... ...the faculty of mindfulness... ...the faculty of concentration... ...the faculty of wisdom, is a quality pertaining to enlightenment, it leads to enlightenment. Just as, monks, whatever trees there are in Jambudīpa, the rose-apple tree is declared to be the foremost among them; even so, monks, whatever qualities pertain to enlightenment, the faculty of wisdom is declared to be the foremost among them, that is, for enlightenment. The Seventh. 8. The Second Discourse on Trees Just as, monks,