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the factor of stream-entry… in practice in accordance with the Dhamma, the factor of stream-entry, the function of the faculty of faith should be seen by way of conviction and dominance. By way of the faculty of faith, the function of the faculty of energy should be seen by way of exertion. The function of the faculty of mindfulness should be seen by way of presence. The function of the faculty of concentration should be seen by way of non-distraction. The function of the faculty of wisdom should be seen by way of seeing. In these twenty ways should the function of the five faculties be seen, in the four factors of stream-entry, by way of the faculty of faith. In which twenty ways should the function of the five faculties be seen, in the four right strivings, by way of the faculty of energy? A For the non-arising of unarisen evil unwholesome states, in right exertion, the function of the faculty of energy is to be seen as dominant in exertion. By means of the faculty of energy, the function of the faculty of mindfulness is to be seen as presence. The function of the faculty of concentration is to be seen as non-distraction. The function of the faculty of wisdom is to be seen as seeing. The function of the faculty of faith is to be seen as determination. For the abandoning of arisen evil unwholesome states, in right exertion... For the arising of unarisen wholesome states, in right exertion... For the persistence, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, in right exertion, the function of the faculty of energy is to be seen as dominant in exertion... In the four right exertions, by means of the faculty of energy, the function of the five faculties is to be seen in these twenty aspects. In the four foundations of mindfulness, by means of the faculty of mindfulness, in which twenty aspects is the function of the five faculties to be seen? In the contemplation of the body in the body, in the foundation of mindfulness, the function of the faculty of mindfulness is to be seen as dominant in presence. By means of the faculty of mindfulness, the function of the faculty of concentration is to be seen as non-distraction. The function of the faculty of wisdom is to be seen as seeing. The function of the faculty of faith is to be seen as determination. The function of the faculty of energy is to be seen as exertion. In the contemplation of feelings in feelings, in the foundation of mindfulness... In the contemplation of mind in mind, in the foundation of mindfulness... In the contemplation of phenomena in phenomena, in the foundation of mindfulness, the function of the faculty of mindfulness is to be seen as dominant in presence... In the four foundations of mindfulness, by means of the faculty of mindfulness, the function of the five faculties is to be seen in these twenty aspects. In the four jhānas, by means of the faculty of concentration, in which twenty aspects is the function of the five faculties to be seen? In the first jhāna, as dominant in non-distraction, the faculty of concentration... The conduct of the faculty should be seen. By means of the concentration faculty, the conduct of the wisdom faculty should be seen as seeing. The conduct of the faith faculty should be seen as resolution. The conduct of the energy faculty should be seen as exertion. The conduct of the mindfulness faculty should be seen as presence. In the second jhāna... in the third jhāna... in the fourth jhāna, the conduct of the concentration faculty should be seen as non-distraction and dominance. ... In the four jhānas, by means of the concentration faculty, the conduct of the five faculties should be seen in these twenty ways. In the four Noble Truths, by means of the wisdom faculty, in which twenty ways should the conduct of the five faculties be seen? In the Noble Truth of Suffering, the conduct of the wisdom faculty should be seen as seeing and dominance. By means of the wisdom faculty, the conduct of the faith faculty should be seen as resolution. The conduct of the energy faculty should be seen as exertion. The conduct of the mindfulness faculty should be seen as presence. The conduct of the concentration faculty should be seen as non-distraction. In the Noble Truth of the Origin of Suffering... in the Noble Truth of the Cessation of Suffering... In the Noble Truth of the Path leading to the Cessation of Suffering, the conduct of the wisdom faculty should be seen as seeing and dominance. By means of the wisdom faculty, the conduct of the faith faculty should be seen as resolution. The conduct of the energy faculty should be seen as exertion. The conduct of the mindfulness faculty should be seen as presence. The conduct of the concentration faculty should be seen as non-distraction. In the four Noble Truths, by means of the wisdom faculty, the conduct of the five faculties should be seen in these twenty ways. Ga. Description of Conduct and Abiding. 197. Conduct and dwelling are understood and penetrated, so that, as one conducts oneself and dwells, wise fellow practitioners might conclude in profound matters: "Indeed, this venerable one has attained or will attain." Conduct means eight kinds of conduct: conduct of bodily postures, conduct of sense bases... Conduct of postures, Conduct of sense bases, Conduct of mindfulness, Conduct of concentration, Conduct of knowledge, Conduct of the path, Conduct of attainment, Conduct for the welfare of the world. Conduct of postures: in the four postures. Conduct of sense bases: in the six internal and external sense bases. Conduct of mindfulness: in the four foundations of mindfulness. Conduct of concentration: in the four jhanas. Conduct of knowledge: in the four noble truths. Conduct of the path: in the four noble paths. Conduct of attainment: in the four fruits of recluseship. Conduct for the welfare of the world: in the Tathagatas, Arahants, Perfectly Self-Enlightened Ones, and in some Paccekabuddhas, and in some disciples. Conduct of postures: for those endowed with aspiration. Conduct of sense bases: for those whose sense doors are guarded. Conduct of mindfulness: for those who dwell in heedfulness. Conduct of concentration: for those devoted to higher consciousness. Conduct of knowledge: for those endowed with wisdom. Conduct of the path: for those who practice rightly. Conduct of attainment: for those who have attained the fruits. Conduct for the welfare of the world: for the Tathagatas, Arahants, Perfectly Self-Enlightened Ones, and in some Paccekabuddhas, and in some disciples. These are the eight kinds of conduct. And another eight kinds of conduct. Trusting, one acts with faith. Exerting, one acts with energy. Establishing, one acts with mindfulness. Making undistracted, one acts with concentration. Knowing thoroughly, one acts with wisdom. Discerning, one acts with the conduct of discernment. For one who practices thus, wholesome states come forth, so one acts with the conduct of the sense bases. Having practiced thus, one attains distinction, so one acts with the conduct of distinction. These are the eight kinds of conduct. And another eight kinds of conduct. Conduct of seeing: with right view. Conduct of directing: with right intention. Conduct of grasping: with right speech. Conduct of originating: with right action. Conduct of purification: with right livelihood. Conduct of exertion: with right effort. Conduct of establishing: with right mindfulness. Conduct of non-distraction: with right concentration. These are the eight kinds of conduct. Dwelling: Trusting, one dwells with faith. Exerting, one dwells with energy. Establishing, one dwells with mindfulness. he dwells with mindfulness, he dwells with concentration, making no distraction, he dwells with wisdom, understanding. "Anubuddha" means he is awakened by the resolve of the faculty of faith, he is awakened by the exertion of the faculty of energy, he is awakened by the establishment of the faculty of mindfulness, he is awakened by the non-distraction of the faculty of concentration, he is awakened by the seeing of the faculty of wisdom. "Paṭividdha" means he is penetrated by the resolve of the faculty of faith, he is penetrated by the exertion of the faculty of energy, he is penetrated by the establishment of the faculty of mindfulness, he is penetrated by the non-distraction of the faculty of concentration, he is penetrated by the seeing of the faculty of wisdom. "Yathācarantaṃ" means thus acting with faith, thus acting with energy, thus acting with mindfulness, thus acting with concentration, thus acting with wisdom. "Yathāviharantaṃ" means thus dwelling with faith, thus dwelling with energy, thus dwelling with mindfulness, thus dwelling with concentration, thus dwelling with wisdom. "Viññū" means the discerning, the clear-sighted, the intelligent, the wise, the endowed with understanding. "Sabrahmacārī" means those with one practice, one aim, equal in training. "Gambhīresu ṭhānesū" means profound states are called jhānas, liberations, concentrations, attainments, paths, fruits, supernormal powers, and analytical knowledges. "Okappeyyuṃ" means they would believe, they would resolve. "Addhā" means this is a certain statement, this is an undoubted statement, this is an unquestionable statement, this is an undisputed statement, this is an unhesitating statement, this is a definite statement, this is an assured statement, this is an established statement – "Addhā" it is. "Āyasmā" means this is an affectionate address, this is a respectful address, this is an address of reverence and deference – "Āyasmā" it is. "Pattovā" means or attained. "Pāpuṇissati vā" means or will attain. The Third Discourse Exposition. 4. The Fourth Discourse Exposition 198. The previous introduction [the complete introduction]. "There are, bhikkhus, these five faculties. Which What are these five? The faculty of faith, the faculty of energy, the faculty of mindfulness,