English
The Exposition of the Sixfold Heap of Knowledges 183. Which are the twenty-four knowledges by way of concentration? Long in-breath, by means of the in-breath, the one-pointedness and non-distraction of mind is concentration; long out-breath, by means of the out-breath, the one-pointedness and non-distraction of mind is concentration… releasing the mind, by means of the in-breath, the one-pointedness and non-distraction of mind is concentration; releasing the mind, by means of the out-breath, the one-pointedness and non-distraction of mind is concentration. These are the twenty-four knowledges by way of concentration. Which are the seventy-two knowledges by way of insight? Contemplating a long in-breath as impermanent, that is insight; contemplating it as suffering, that is insight; contemplating it as not-self, that is insight. By this, insight. Insight by observing the long out-breath as impermanent, Insight by observing as suffering, Insight by observing as non-self. ... Insight by releasing the mind with the in-breath, observing as impermanent, Insight by releasing the mind with the out-breath, observing as impermanent, Insight by releasing the mind with the in-breath, observing as suffering, Insight by releasing the mind with the out-breath, observing as suffering, Insight by releasing the mind with the in-breath, observing as non-self, Insight by releasing the mind with the out-breath, observing as non-self. These are the seventy-two knowledges in the way of insight. What are the eight knowledges of disenchantment? One who observes impermanence knows and sees the in-breath as it really is – this is knowledge of disenchantment. One who observes impermanence knows and sees the out-breath as it really is – this is knowledge of disenchantment. ... One who observes relinquishment knows and sees the in-breath as it really is – this is knowledge of disenchantment. One who observes relinquishment knows and sees the out-breath as it really is – this is knowledge of disenchantment. These are the eight knowledges of disenchantment. What are the eight knowledges conducive to disenchantment? The wisdom of one who observes impermanence, seeing the in-breath as a source of terror, is knowledge conducive to disenchantment. The wisdom of one who observes impermanence, seeing the out-breath as a source of terror, is knowledge conducive to disenchantment. ... The wisdom of one who observes relinquishment, seeing the in-breath as a source of terror, is knowledge conducive to disenchantment. The wisdom of one who observes relinquishment, seeing the out-breath as a source of terror, is knowledge conducive to disenchantment. These are the eight knowledges conducive to disenchantment. What are the eight knowledges of the calming of disenchantment? The wisdom of one who observes impermanence, reflecting and settling on the in-breath, is knowledge of the calming of disenchantment. The wisdom of one who observes impermanence, reflecting and settling on the out-breath, is knowledge of the calming of disenchantment. ... The wisdom of one who observes relinquishment, reflecting and settling on the in-breath, is knowledge of the calming of disenchantment. The wisdom of one who observes relinquishment, reflecting and settling on the out-breath, is knowledge of the calming of disenchantment. These are the eight knowledges of the calming of disenchantment. What are the twenty-one knowledges in the bliss of liberation? By the path of stream-entry, because wrong view of self is abandoned, because it is uprooted, knowledge arises in the bliss of liberation. Doubt... By abandonment, by uprooting, knowledge of the bliss of liberation arises. By the abandonment, by the uprooting of adherence to rites and rituals, etc., of the tendency to wrong view, of the tendency to doubt, knowledge of the bliss of liberation arises. By the once-returner path, by the abandonment, by the uprooting of the gross fetter of sensual desire, etc., of the fetter of aversion, of the gross tendency to sensual desire, of the tendency to aversion, knowledge of the bliss of liberation arises. By the non-returner path, by the abandonment, by the uprooting of the subtle fetter of sensual desire, etc., of the fetter of aversion, of the subtle tendency to sensual desire, of the tendency to aversion, knowledge of the bliss of liberation arises. By the arahant path, by the abandonment, by the uprooting of attachment to form, etc., of attachment to formless, of conceit, of restlessness, of ignorance, of the tendency to conceit, of the tendency to craving for existence, of the tendency to ignorance, knowledge of the bliss of liberation arises. These are twenty-one knowledges of the bliss of liberation. For one who develops concentration on mindfulness of breathing with sixteen bases, more than two hundred such knowledges arise. The Sixth Chapter, the Exposition of the Sixfold Mass of Knowledges. The Discourse on Mindfulness of Breathing is concluded. 4. Discourse on Faculties 1. Exposition of the First Sutta 184. Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus, saying: "Bhikkhus!" "Venerable Sir," those bhikkhus replied to the Blessed One. The Blessed One spoke this: "There are, bhikkhus, these five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These, bhikkhus, are the five faculties." 185. In how many ways are these five faculties purified? These five faculties are purified in fifteen ways. By avoiding faithless persons, by associating with, frequenting, and attending upon faithful persons, by inspiring confidence reflecting on the discourses – by these three modes the faculty of faith is purified. Avoiding lazy persons, associating with, resorting to, attending upon energetic persons, reflecting on the right exertions – by these three modes the faculty of energy is purified. Avoiding persons of lost mindfulness, associating with, resorting to, attending upon persons of established mindfulness, reflecting on the foundations of mindfulness – by these three modes the faculty of mindfulness is purified. Avoiding unconcentrated persons, associating with, resorting to, attending upon concentrated persons, reflecting on the jhānas and liberations – by these three modes the faculty of concentration is purified. Avoiding unwise persons, associating with, resorting to, attending upon wise persons, reflecting on profound knowledge and conduct – by these three modes the faculty of wisdom is purified. Thus, avoiding these five types of persons, associating with, resorting to, attending upon five types of persons, reflecting on the five groups of discourses – by these fifteen modes these five faculties are purified. By how many modes are the five faculties developed? By how many modes is the development of the five faculties? By ten modes are the five faculties developed, by ten modes is the development of the five faculties. Abandoning lack of faith, one develops the faculty of faith; developing the faculty of faith, one abandons lack of faith; abandoning laziness, one develops the faculty of energy; developing the faculty of energy, one abandons laziness; abandoning heedlessness, one develops the faculty of mindfulness; developing the faculty of mindfulness, one abandons heedlessness; abandoning restlessness, one develops the faculty of concentration; developing the faculty of concentration, one abandons restlessness; abandoning ignorance, one develops the faculty of wisdom; developing the faculty of wisdom, one abandons ignorance. By these ten modes are the five faculties developed, by these ten modes is the development of the five faculties. By how many modes are the five faculties developed? are well-developed? By ten aspects the five faculties are developed, are well-developed. Because of the abandonment, the complete abandonment of faithlessness, the faculty of faith is developed, is well-developed; because of the development, the well-development of the faculty of faith, faithlessness is abandoned, is completely abandoned. Because of the abandonment, the complete abandonment of laziness, the faculty of energy is developed, is well-developed; because of the development, the well-development of the faculty of energy, laziness is abandoned, is completely abandoned. Because of the abandonment, the complete abandonment of heedlessness, the faculty of mindfulness is developed, is well-developed; because of the development, the well-development of the faculty of mindfulness, heedlessness is abandoned, is completely abandoned. Because of the abandonment, the complete abandonment of restlessness, the faculty of concentration is developed, is well-developed; because of the development, the well-development of the faculty of concentration, restlessness is abandoned, is completely abandoned. Because of the abandonment of ignorance, the faculty of wisdom is developed, is well-developed; because of the development, the well-development of the faculty of wisdom, ignorance is abandoned, is completely abandoned. By these ten aspects the five faculties are developed, are well-developed. 186. By how many aspects are the five faculties developed? By how many aspects are the five faculties developed, well-developed, calmed, and completely calmed? By four aspects the five faculties are developed; by four aspects the five faculties are developed, well-developed, calmed, and completely calmed. At the moment of the stream-entry path, the five faculties are developed; at the moment of the stream-entry fruit, the five faculties are developed, well-developed, calmed, and completely calmed. At the moment of the once-returner path, the five faculties are developed; at the moment of the once-returner fruit, the five faculties are developed,