English
the faculty of concentration, the faculty of wisdom— these, monks, are the five faculties. By how many modes, by what meaning, should these five faculties be seen? These five faculties should be seen by six modes, by that meaning— by the meaning of dominance, by the meaning of initial purification, by the meaning of excess, by the meaning of establishment, by the meaning of complete acquisition, by the meaning of establishment. a. Explanation of the meaning of dominance 199. How should the faculties be seen by the meaning of dominance? For one abandoning lack of faith, the faculty of faith should be seen by the meaning of dominance of conviction. By means of the faculty of faith, the faculty of energy should be seen by the meaning of exertion. The faculty of mindfulness should be seen by the meaning of presence. The faculty of concentration should be seen by the meaning of non-distraction. The faculty of wisdom should be seen by the meaning of seeing. For one abandoning laziness, the faculty of energy should be seen by the meaning of dominance of exertion. By means of the faculty of energy, the faculty of mindfulness should be seen by the meaning of presence. The faculty of concentration should be seen by the meaning of non-distraction. The faculty of wisdom should be seen by the meaning of seeing. The faculty of faith should be seen by the meaning of conviction. For one abandoning heedlessness, the faculty of mindfulness should be seen by the meaning of dominance of presence. By means of the faculty of mindfulness, the faculty of concentration should be seen by the meaning of non-distraction. The faculty of wisdom should be seen by the meaning of seeing. The faculty of faith should be seen by the meaning of conviction. The faculty of energy should be seen by the meaning of exertion. For one abandoning restlessness, the faculty of concentration should be seen by the meaning of dominance of non-distraction. By means of the faculty of concentration, the faculty of wisdom should be seen by the meaning of seeing. The faculty of faith should be seen by the meaning of conviction. The faculty of energy should be seen by the meaning of exertion. The faculty of mindfulness should be seen by the meaning of presence. For one abandoning ignorance, the faculty of wisdom should be seen by the meaning of dominance of seeing. By means of the faculty of wisdom, the faculty of faith should be seen by the meaning of conviction. The faculty of energy should be seen by the meaning of exertion. By this, the faculty of energy is to be seen, by way of presence, the faculty of mindfulness is to be seen, by way of non-distraction, the faculty of concentration is to be seen, by way of seeing, the faculty of wisdom is to be seen. For one abandoning sensual desire, by way of renunciation, by way of conviction as the dominant factor, the faculty of faith is to be seen. By way of the faculty of faith, by way of exertion, the faculty of energy is to be seen, by way of presence, the faculty of mindfulness is to be seen, by way of non-distraction, the faculty of concentration is to be seen, by way of seeing, the faculty of wisdom is to be seen. For one abandoning sensual desire, by way of renunciation, by way of exertion as the dominant factor, the faculty of energy is to be seen. By way of the faculty of energy, by way of presence, the faculty of mindfulness is to be seen, by way of non-distraction, the faculty of concentration is to be seen, by way of seeing, the faculty of wisdom is to be seen, by way of conviction, the faculty of faith is to be seen. For one abandoning sensual desire, by way of renunciation, by way of presence as the dominant factor, the faculty of mindfulness is to be seen. By way of the faculty of mindfulness, by way of non-distraction, the faculty of concentration is to be seen, by way of seeing, the faculty of wisdom is to be seen, by way of conviction, the faculty of faith is to be seen, by way of exertion, the faculty of energy is to be seen. For one abandoning sensual desire, by way of renunciation, by way of non-distraction as the dominant factor, the faculty of concentration is to be seen. By way of the faculty of concentration, by way of seeing, the faculty of wisdom is to be seen, by way of conviction, the faculty of faith is to be seen, by way of exertion, the faculty of energy is to be seen, by way of presence, the faculty of mindfulness is to be seen. For one abandoning sensual desire, by way of renunciation, by way of seeing as the dominant factor, the faculty of wisdom is to be seen. By way of the faculty of wisdom, by way of conviction, the faculty of faith is to be seen, by way of exertion, the faculty of energy is to be seen, by way of presence, the faculty of mindfulness is to be seen, by way of non-distraction, the faculty of concentration is to be seen. For one abandoning ill-will, by way of non-ill-will... For one abandoning sloth and torpor, by way of the perception of light... For one abandoning all defilements, by way of the path of arahantship, in the sense of the dominance of conviction, the faculty of faith is to be seen. By way of the faculty of faith, in the sense of exertion, the faculty of energy is to be seen. In the sense of establishment, the faculty of mindfulness is to be seen. In the sense of non-distraction, the faculty of concentration is to be seen. In the sense of seeing, the faculty of wisdom is to be seen. [... (similarly for other dominant faculties) ...] For one abandoning all defilements, by way of the path of arahantship, in the sense of the dominance of seeing, the faculty of wisdom is to be seen. By way of the faculty of wisdom, in the sense of conviction, the faculty of faith is to be seen. In the sense of exertion, the faculty of energy is to be seen. In the sense of establishment, the faculty of mindfulness is to be seen. In the sense of non-distraction, the faculty of concentration is to be seen. Thus, in the sense of dominance, the faculties are to be seen. B. Explanation of the sense of initial purification 200. How are the faculties to be seen in the sense of initial purification? The faculty of faith in the sense of conviction; purity of virtue by way of restraining lack of faith – this is the initial purification of the faculty of faith. The faculty of energy in the sense of exertion; purity of virtue by way of restraining laziness – this is the initial purification of the faculty of energy. The faculty of mindfulness in the sense of establishment; purity of virtue by way of restraining heedlessness – this is the initial purification of the faculty of mindfulness. The faculty of concentration in the sense of non-distraction; purity of virtue by way of restraining restlessness – this is the initial purification of the faculty of concentration. The faculty of wisdom in the sense of seeing; purity of virtue by way of restraining ignorance – this is the initial purification of the faculty of wisdom. The five faculties in renunciation; purity of virtue by way of restraining sensual desire – this is the initial purification of the five faculties. The five faculties in non-ill will; purity of virtue by way of restraining ill will – this is the initial purification of the five faculties. [... (similarly for other hindrances) ...] The five faculties on the path of arahantship; purity of virtue by way of restraining all defilements – this is the initial purification of the five faculties. Thus, in the sense of initial purification, the faculties are to be seen. C. Adh... Explanation of Excessiveness 201. How should the faculties be seen in the sense of excessiveness? By the development of the faculty of faith, desire arises— by way of desire, by way of faith, the faculty of faith becomes excessive. By way of desire, joy arises— by way of joy, by way of faith, the faculty of faith becomes excessive. By way of joy, rapture arises— by way of rapture, by way of faith, the faculty of faith becomes excessive. By way of rapture, tranquility arises— by way of tranquility, by way of faith, the faculty of faith becomes excessive. By way of tranquility, happiness arises— by way of happiness, by way of faith, the faculty of faith becomes excessive. By way of happiness, radiance arises— by way of radiance, by way of faith, the faculty of faith becomes excessive. By way of radiance, spiritual urgency arises— by way of spiritual urgency, by way of faith, the faculty of faith becomes excessive. Having felt spiritual urgency, one concentrates the mind— by way of concentration, by way of faith, the faculty of faith becomes excessive. Thus, the concentrated mind is well sustained— by way of sustaining, by way of faith, the faculty of faith becomes excessive. Thus, the sustained mind is well observed with equanimity— by way of equanimity, by way of faith, the faculty of faith becomes excessive. By way of equanimity, the mind is liberated from various defilements— by way of liberation, by way of faith, the faculty of faith becomes excessive. Because of liberation, those phenomena become of one taste— in the sense of one taste, by way of development, by way of faith, the faculty of faith becomes excessive. Because of being developed, they turn away from what is coarser— by way of turning away, by way of faith, the faculty of faith becomes excessive. Because of turning away, they are relinquished from that— by way of relinquishment, by way of faith, the faculty of faith becomes excessive. Because of being relinquished, they cease from that— by way of cessation, by way of faith, the faculty of faith becomes excessive. By way of cessation, there are two relinquishments— the relinquishment of abandonment, and the relinquishment of plunging forth. He abandons defilements and aggregates – this is the relinquishment of abandonment. The mind leaps into the element of cessation, Nibbāna – this is the relinquishment of leaping.