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By way of cessation, these are the two relinquishments. Desire arises for the abandonment of lack of faith. Desire arises for the abandonment of the torment of lack of faith. Desire arises for the abandonment of defilements in their manifest state. Desire arises for the abandonment of gross defilements. Desire arises for the abandonment of defilements that have become latent. Desire arises for the abandonment of all defilements. By way of desire, by way of faith, the faculty of faith becomes excessive. And so on. Desire arises for the development of the faculty of energy. Desire arises for the abandonment of idleness. Desire arises for the abandonment of the torment of idleness. Desire arises for the abandonment of defilements in their manifest state. Desire arises for the abandonment of gross defilements. Desire arises for the abandonment of defilements that have become latent. Desire arises for the abandonment of all defilements. Desire arises for the development of the faculty of mindfulness. Desire arises for the abandonment of heedlessness. Desire arises for the abandonment of the torment of heedlessness. Desire arises for the abandonment of defilements in their manifest state. Desire arises for the abandonment of gross defilements. Desire arises for the abandonment of defilements that have become latent. Desire arises for the abandonment of all defilements. Desire arises for the development of the faculty of concentration. Desire arises for the abandonment of restlessness. Desire arises for the abandonment of the torment of restlessness. Desire arises for the abandonment of defilements in their manifest state. Desire arises for the abandonment of gross defilements. Desire arises for the abandonment of defilements that have become latent. Desire arises for the abandonment of all defilements. Desire arises for the development of the faculty of wisdom. Desire arises for the abandonment of ignorance. Desire arises for the abandonment of the torment of ignorance. Desire arises for the abandonment of defilements in their manifest state. Desire arises for the abandonment of gross defilements. Desire arises for the abandonment of defilements that have become latent. Desire arises for the abandonment of all defilements. By way of desire, by way of wisdom, the faculty of wisdom becomes excessive. By way of desire, joy arises. By way of joy, by way of wisdom, the faculty of wisdom becomes excessive. By way of joy, rapture arises. By way of rapture, wisdom... Thus the wisdom faculty becomes supreme. From joy, tranquility arises – from tranquility, by wisdom, the wisdom faculty becomes supreme. From tranquility, happiness arises – from happiness, by wisdom, the wisdom faculty becomes supreme. From happiness, radiance arises – from radiance, by wisdom, the wisdom faculty becomes supreme. From radiance, urgency arises – from urgency, by wisdom, the wisdom faculty becomes supreme. Having felt urgency, the mind concentrates – from concentration, by wisdom, the wisdom faculty becomes supreme. Such a concentrated mind is well sustained – from sustaining, by wisdom, the wisdom faculty becomes supreme. Such a sustained mind is well observed with equanimity – from equanimity, by wisdom, the wisdom faculty becomes supreme. From equanimity, the mind is liberated from various defilements – from liberation, by wisdom, the wisdom faculty becomes supreme. Because of liberation, those states become of one taste – from cultivation, by wisdom, the wisdom faculty becomes supreme. Because of cultivation, they unfold into something more refined – from unfolding, by wisdom, the wisdom faculty becomes supreme. Because of unfolding, they are given up – from giving up, by wisdom, the wisdom faculty becomes supreme. Because of being given up, they cease – from cessation, by wisdom, the wisdom faculty becomes supreme. By means of cessation, there are two relinquishments – the relinquishment of abandonment, and the relinquishment of plunging forth. Abandoning defilements and aggregates – this is the relinquishment of abandonment. The mind plunging into the element of cessation, Nibbāna – this is the relinquishment of plunging forth. By means of cessation, these are the two relinquishments. Thus, the faculties should be seen in the sense of being supreme. Second Recitation Section. Gha. Explanation of the Sense of Determination 202. How should the faculties be seen in the sense of determination? The faculty of faith, bh... Desire arises for cultivation – by way of desire, by way of faith, the faculty of faith is established. By way of desire, joy arises – by way of joy, by way of faith, the faculty of faith is established. … Thus, by way of establishment, the faculties are to be seen. N. Explanation of the meaning of overcoming How are the faculties to be seen by way of overcoming? By way of conviction, the faculty of faith overcomes faithlessness, overcomes the fever of faithlessness. By way of exertion, the faculty of energy overcomes laziness, overcomes the fever of laziness. By way of mindfulness, the faculty of mindfulness overcomes heedlessness, overcomes the fever of heedlessness. By way of non-distraction, the faculty of concentration overcomes restlessness, overcomes the fever of restlessness. By way of seeing, the faculty of wisdom overcomes ignorance, overcomes the fever of ignorance. In renunciation, the five faculties overcome sensual desire. In non-ill-will, the five faculties overcome ill-will. In the perception of light, the five faculties overcome sloth and torpor. In non-distraction, the five faculties overcome restlessness. … In the path of arahantship, the five faculties overcome all defilements. Thus, by way of overcoming, the faculties are to be seen. C. Explanation of the meaning of establishing 203. How are the faculties to be seen by way of establishing? One who has faith establishes the faculty of faith in conviction; for one who has faith, the faculty of faith is established in conviction. One who has energy establishes the faculty of energy in exertion; for one who has energy, the faculty of energy is established in exertion. One who is mindful establishes the faculty of mindfulness in mindfulness; for one who is mindful, the faculty of mindfulness is established in mindfulness. One who is concentrated establishes the faculty of concentration in non-distraction; for one who is concentrated, the faculty of concentration is established in non-distraction. One who has wisdom establishes the faculty of wisdom in seeing; for one who has wisdom, the faculty of wisdom is established in seeing. The practitioner establishes the five faculties in renunciation. establishes. The meditator's five faculties are established in renunciation. The meditator establishes the five faculties in non-ill-will; the meditator's five faculties are established in non-ill-will. The meditator establishes the five faculties in the perception of light; the meditator's five faculties are established in the perception of light. The meditator establishes the five faculties in non-distraction; the meditator's five faculties are established in non-distraction... ...The meditator establishes the five faculties in the path to arahantship; the meditator's five faculties are established in the path to arahantship. Thus, the faculties should be seen as establishing. The Fourth Suttanta Exposition. 5. The Confluence of Faculties 204. How many ways is an ordinary person skilled in attending when developing concentration? How many ways is a trainee skilled in attending when developing concentration? How many ways is one free from passion skilled in attending when developing concentration? An ordinary person is skilled in attending in seven ways when developing concentration. A trainee is skilled in attending in eight ways when developing concentration. One free from passion is skilled in attending in ten ways when developing concentration. In which seven ways is an ordinary person skilled in attending when developing concentration? By being mindful, he is skilled in attending to the object, skilled in attending to the sign of tranquility, skilled in attending to the sign of exertion, skilled in attending to non-distraction, skilled in attending to the light, skilled in attending to delight, skilled in attending to equanimity – an ordinary person is skilled in attending in these seven ways when developing concentration. In which eight ways is a trainee skilled in attending when developing concentration? By being mindful, he is skilled in attending to the object, skilled in attending to the sign of tranquility, skilled in attending to the sign of exertion, skilled in attending to non-distraction, skilled in attending to the light, skilled in attending to delight He is skilled in establishing, he is skilled in establishing equanimity, he is skilled in establishing unification – the trainee, developing concentration, is skilled in establishing by these eight modes. The one free from passion, developing concentration, by which ten modes is he skilled in establishing? By having adverted, he is skilled in establishing the object... etc. ... he is skilled in establishing unification, he is skilled in establishing knowledge, he is skilled in establishing liberation – the one free from passion, developing concentration, is skilled in establishing by these ten modes. 205. The ordinary person, developing insight, by how many modes is he skilled in establishing, by how many modes is he unskilled in establishing? The trainee, developing insight, by how many modes is he skilled in establishing, by how many modes is he unskilled in establishing? The one free from passion, developing insight, by how many modes is he skilled in establishing, by how many modes is he unskilled in establishing? The ordinary person, developing insight, is skilled in establishing by nine modes, is unskilled in establishing by nine modes.