English
well-developed, calmed, and completely calmed. At the moment of the non-returner path, the five faculties are developed; at the moment of the non-returner fruit, the five faculties are developed, well-developed, and calmed... calmed and well-calmed. At the moment of the path of arahantship, the five faculties are developed; at the moment of the fruit of arahantship, the five faculties are developed, well-developed, calmed, and well-calmed. Thus, there are four purifications of the path, four purifications of the fruit, four purifications of eradication, four purifications of calming. By these four modes, the five faculties are developed; by these four modes, the five faculties are developed, well-developed, calmed, and well-calmed. For how many individuals is there development of faculties? How many individuals have developed faculties? For eight individuals there is development of faculties; three individuals have developed faculties. For which eight individuals is there development of faculties? For the seven trainees, and for the virtuous ordinary person – for these eight individuals there is development of faculties. Who are the three individuals with developed faculties? The Buddha's disciple, the arahant, who has heard, has developed faculties; the Paccekasambuddha, by being self-existent, has developed faculties; the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, by being immeasurable, has developed faculties – these three individuals have developed faculties. Thus, for these eight individuals there is development of faculties; these three individuals have developed faculties. The first discourse exposition. 2. The second discourse exposition 187. Occasion at Sāvatthī. “There are these five faculties, bhikkhus. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Whatever recluses or brahmins, bhikkhus, do not truly understand the origin, the disappearance, the gratification, the danger, and the escape from these five faculties, they are not considered by me, bhikkhus, as recluses among recluses, or as brahmins among brahmins; nor do these venerable ones for the goal of recluseship or for the goal of brahminhood, having realized it for themselves with direct knowledge in this very life, they abide having attained it. And those recluses or brahmins, bhikkhus, who truly understand the origin, the passing away, the gratification, the danger, and the escape from these five faculties, as they really are, they, bhikkhus, are considered recluses among recluses, or brahmins among brahmins, by me; and those venerable ones abide having attained the goal of recluseship and the goal of brahminhood, having realized it for themselves with direct knowledge in this very life. In how many ways does the origin of the five faculties occur? In how many ways does one understand the origin of the five faculties? In how many ways does the passing away of the five faculties occur? In how many ways does one understand the passing away of the five faculties? In how many ways does the gratification of the five faculties occur? In how many ways does one understand the gratification of the five faculties? In how many ways does the danger of the five faculties occur? In how many ways does one understand the danger of the five faculties? In how many ways does the escape from the five faculties occur? In how many ways does one understand the escape from the five faculties? In forty ways does the origin of the five faculties occur; in forty ways does one understand the origin of the five faculties. In forty ways does the passing away of the five faculties occur; in forty ways does one understand the passing away of the five faculties. In twenty-five ways does the gratification of the five faculties occur; in twenty-five ways does one understand the gratification of the five faculties. In twenty-five ways does the danger of the five faculties occur; in twenty-five ways does one understand the danger of the five faculties. In one hundred and eighty ways the five... The escape of the five faculties occurs; in one hundred and eighty ways one understands the escape of the five faculties. In which forty ways does the arising of the five faculties occur; in which forty ways does one understand the arising of the five faculties? The arising of attention for the sake of conviction is the arising of the faculty of faith, the arising of desire by way of conviction is the arising of the faculty of faith, the arising of mental engagement by way of conviction is the arising of the faculty of faith, the manifestation of oneness by way of the faculty of faith is the arising of the faculty of faith; the arising of attention for the sake of exertion is the arising of the faculty of energy, the arising of desire by way of exertion is the arising of the faculty of energy, the arising of mental engagement by way of exertion is the arising of the faculty of energy, the manifestation of oneness by way of the faculty of energy is the arising of the faculty of energy; the arising of attention for the sake of establishment is the arising of the faculty of mindfulness, the arising of desire by way of establishment is the arising of the faculty of mindfulness, the arising of mental engagement by way of establishment is the arising of the faculty of mindfulness, the manifestation of oneness by way of the faculty of mindfulness is the arising of the faculty of mindfulness; the arising of attention for the sake of non-distraction is the arising of the faculty of concentration, the arising of desire by way of non-distraction is the arising of the faculty of concentration, the arising of mental engagement by way of non-distraction is the arising of the faculty of concentration, the manifestation of oneness by way of the faculty of concentration is the arising of the faculty of concentration; the arising of attention for the sake of seeing is the arising of the faculty of wisdom, the arising of desire by way of seeing is the arising of the faculty of wisdom, the arising of mental engagement by way of seeing is the arising of the faculty of wisdom, the manifestation of oneness by way of the faculty of wisdom is the arising of the faculty of wisdom. Attention for the sake of conviction For conviction, the arising is the arising of the faculty of faith. For exertion, the arising of inclination is the arising of the faculty of energy. For establishment, the arising of inclination is the arising of the faculty of mindfulness. For non-distraction, the arising of inclination is the arising of the faculty of concentration. For seeing, the arising of inclination is the arising of the faculty of wisdom. By way of conviction, the arising of intention is the arising of the faculty of faith. By way of exertion, the arising of intention is the arising of the faculty of energy. By way of establishment, the arising of intention is the arising of the faculty of mindfulness. By way of non-distraction, the arising of intention is the arising of the faculty of concentration. By way of seeing, the arising of intention is the arising of the faculty of wisdom. By way of conviction, the arising of consideration is the arising of the faculty of faith. By way of exertion, the arising of consideration is the arising of the faculty of energy. By way of establishment, the arising of consideration is the arising of the faculty of mindfulness. By way of non-distraction, the arising of consideration is the arising of the faculty of concentration. By way of seeing, the arising of consideration is the arising of the faculty of wisdom. By way of the faculty of faith, the establishment of unity is the arising of the faculty of faith. By way of the faculty of energy, the establishment of unity is the arising of the faculty of energy. By way of the faculty of mindfulness, the establishment of unity is the arising of the faculty of mindfulness. By way of the faculty of concentration, the establishment of unity is the arising of the faculty of concentration. By way of the faculty of wisdom, the establishment of unity is the arising of the faculty of wisdom. In these forty ways, there is the arising of the five faculties. In these forty ways, one understands the arising of the five faculties. In which forty ways is there the passing away of the five faculties? In which forty ways does one understand the passing away of the five faculties? Conviction... For the purpose of conviction, the disappearance of advertence is the disappearance of the faculty of faith. By way of conviction, the disappearance of desire is the disappearance of the faculty of faith. By way of conviction, the disappearance of attention is the disappearance of the faculty of faith. By way of the faculty of faith, the non-occurrence of unification is the disappearance by way of the faculty of faith. For the purpose of exertion, the disappearance of advertence is the disappearance of the faculty of energy. By way of exertion, the disappearance of desire is the disappearance of the faculty of energy. By way of exertion, the disappearance of attention is the disappearance of the faculty of energy. By way of the faculty of energy, the non-occurrence of unification is the disappearance by way of the faculty of energy. For the purpose of mindfulness, the disappearance of advertence is the disappearance of the faculty of mindfulness. By way of mindfulness, the disappearance of desire is the disappearance of the faculty of mindfulness. By way of mindfulness, the disappearance of attention is the disappearance of the faculty of mindfulness. By way of the faculty of mindfulness, the non-occurrence of unification is the disappearance by way of the faculty of mindfulness. For the purpose of non-distraction, the disappearance of advertence is the disappearance of the faculty of concentration. By way of non-distraction,