Connected Discourses on the Faculties

1At Sāvatthī. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, there are these five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These are the five faculties.”¹⁸⁷ As I point out in the Introduction to Part V (pp. 1508-9), while the other saṁyuttas of this Vagga each deal with a single closed group made up of a fixed number of items, the Indriyasaṁyutta deals with a variety of sets collected under the general rubric of indriya. The most important is the group called the five spiritual faculties, which probably formed the original core of the saṁyutta. With the expanding interest in classification, the compilers of the canon probably felt obliged to include in this saṁyutta the other sets of faculties, thus imparting to it a heterogeneous character. The complete list of twenty-two faculties is at Vibh 122, commented on at Vibh-a 125-28; see too Vism 491-93 (Ppn 16:1-12). Interestingly, this list belongs to the Abhidhamma analysis; the Indriya-vibhaṅga does not include a Suttanta analysis, which suggests that the idea of indriya as a general category belongs to the Abhidhamma proper rather than to the suttas.

2. Stream-Enterer (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

2“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”¹⁸⁸ The faculties alone, among the various “aids to enlightenment,” are treated in terms of the “gratification triad” (here), the “origin pentad,” and “the noble-truth tetrad” (just below). The explanation for this probably lies in the fact that the five faculties are included in the wider list of twenty-two faculties intended as a “catalogue of phenomenal reality,” and thus had to be expounded in terms of the wider categories used to analyse the constituents of reality. Gethin discusses this point more fully in The Buddhist Path to Awakening, pp. 123-25.

3. Stream-Enterer (2)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, the gratification, the danger, [194] and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”

4. Arahant (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”¹⁸⁹ The difference drawn here between the arahant and the stream-enterer parallels that mentioned at 22:109-10; see III, n. 221. Be and Ee read ariyasāvaka in the definition of the arahant too, but I follow Se, which reads bhikkhu.

5. Arahant (2)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant … one completely liberated through final knowledge.”

6. Ascetics and Brahmins (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these five faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, [195] and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

3“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

7. Ascetics and Brahmins (2)

1“Those ascetics or brahmins, bhikkhus, who do not understand the faculty of faith, its origin, its cessation, and the way leading to its cessation;¹⁹⁰ Spk: They do not understand them by way of the Four Noble Truths. The faith faculty originates from adverting by way of resolution (adhimokkha); the energy faculty, from adverting by way of application (paggaha); the mindfulness faculty, from adverting by way of establishing (upaṭṭhāna); the concentration faculty, from adverting by way of nondistraction (avikkhepa); the wisdom faculty, from adverting by way of seeing (dassana). So too, all the faculties originate from adverting by way of desire (chanda; Spkpṭ: wholesome desire to act, occurring in the mode of wanting to arouse the faculties) and from adverting by way of attention (manasikāra; Spk-pṭ: careful attention productive of adverting when it occurs weakly by way of the faculties). who do not understand the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

2“But, bhikkhus, those ascetics and brahmins who understand [196] these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

8. To Be Seen

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“And where, bhikkhus, is the faculty of faith to be seen? The faculty of faith is to be seen here in the four factors of stream-entry.¹⁹¹ See 55:2, etc. A parallel treatment of the five powers (pañca bala) is at AN III 11-12.

3“And where, bhikkhus, is the faculty of energy to be seen? The faculty of energy is to be seen here in the four right strivings.¹⁹² See 48:10 just below. Parallel definitions of the five powers are at AN III 10-11, but with the samādhibala defined solely by the jhāna formula.

4“And where, bhikkhus, is the faculty of mindfulness to be seen? The faculty of mindfulness is to be seen here in the four establishments of mindfulness.

5“And where, bhikkhus, is the faculty of concentration to be seen? The faculty of concentration is to be seen here in the four jhānas.

6“And where, bhikkhus, is the faculty of wisdom to be seen? The faculty of wisdom is to be seen here in the Four Noble Truths.

7“These, bhikkhus, are the five faculties.”

9. Analysis (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: [197] ‘The Blessed One is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

3“And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. This is called the faculty of energy.

4“And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This is called the faculty of mindfulness.¹⁹³ Here the satindriya is explained with sati meaning memory rather than mindful awareness; see n. 63. Spk: Discretion (nepakkha) is a term for wisdom. But why is wisdom mentioned in the explanation of mindfulness? To show the strength of mindfulness; for here strong mindfulness is intended, and that is strong only when associated with wisdom, not when dissociated from it. Thus that is said to show mindfulness associated with wisdom.

5“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object.¹⁹⁴ Vossaggārammaṇaṁ karitvā. It is not clear whether the absolutive should be taken in apposition to the noble disciple or the concentration, but I understand it in the latter sense. Spk glosses: “having made Nibbāna the object.” At AN I 36,20-24 it is said that few beings gain the concentration that makes release its object, compared to the greater number who do not gain it. Not much else is said in the Nikāyas about vossaggārammaṇa samādhi, but the expression occurs in Paṭis, and this text and its commentary shed light on how the Pāli exegetical tradition interprets it. Paṭis II 96-97 uses the expression in explicating the phrase, “[one] develops serenity preceded by insight” (vipassanāpubbaṅgamaṁ samathaṁ bhāveti; AN II 157,10-11): “Insight has the sense of contemplation as impermanent, as suffering, as nonself. Concentration is nondistraction, one-pointedness of mind having as object release of the phenomena produced therein (tattha jātānaṁ dhammānañ ca vossaggārammaṇatā cittassa ekaggatā avikkhepo samādhi). Thus first comes insight, afterwards serenity.”
On this Paṭis-a III 586-87 comments: “The phenomena produced therein: the phenomena of mind and mental factors produced by that insight. Having as object release: here release is Nibbāna, for Nibbāna is called release because it is the releasing of the conditioned, its relinquishment. Insight and the phenomena associated with it have Nibbāna as object, Nibbāna as support, because they are established on Nibbāna as their support in the sense of slanting towards it by way of inclination.… Concentration is nondistraction distinguished into access and absorption (upacārappanābhedo avikkhepo), consisting in the one-pointedness of mind aroused by being established on Nibbāna, with that as cause by taking as object release of the phenomena produced therein. Concentration partaking of penetration (nibbedhabhāgiyo samādhi), aroused subsequent to insight, is described.”
This is called the faculty of concentration.

6“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering.¹⁹⁵ Spk resolves udayatthagāmiyā as udayañ ca atthañ ca gacchantiyā and glosses it with udayabbayapariggahikāya (“discerning rise and fall”). This is clearly identical with the wisdom that observes the origination (samudaya) and passing away (atthagama) of the five aggregates, as described in the stock formula at 12:21, 22:5, etc. This is called the faculty of wisdom.

7“These, bhikkhus, are the five faculties.”¹⁹⁶ Spk: In this sutta the faculties of faith, mindfulness, and wisdom are preliminary (pubbabhāga, i.e., forerunners of the supramundane path); the faculty of energy is mixed (preliminary and supramundane); the faculty of concentration is exclusively supramundane.

10. Analysis (2)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ [198]

3“And what, bhikkhus, is the faculty of energy? Here, bhikkhus, the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. He generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called the faculty of energy.

4“And what, bhikkhus, is the faculty of mindfulness? Here, bhikkhus, the noble disciple is mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. He dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called the faculty of mindfulness.

5“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. Secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called the faculty of concentration. [199]

6“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ This is called the faculty of wisdom.

7“These, bhikkhus, are the five faculties.”

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called the faculty of faith.

3“And what, bhikkhus, is the faculty of energy? The energy that one obtains on the basis of¹⁹⁷ Sammappadhāne ārabbha. Spk: Sammappadhāne paṭicca, sammappadhāne bhāvento ti attho; “in dependence on the right strivings; the meaning is, ‘by developing the right strivings.’” the four right strivings. This is called the faculty of energy. [200]

4“And what, bhikkhus, is the faculty of mindfulness? The mindfulness that one obtains on the basis of the four establishments of mindfulness. This is called the faculty of mindfulness.

5“And what, bhikkhus, is the faculty of concentration? Here, bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. This is called the faculty of concentration.

6“And what, bhikkhus, is the faculty of wisdom? Here, bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is called the faculty of wisdom.

7“These, bhikkhus, are the five faculties.”

12. In Brief (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a nonreturner; if still weaker, a once-returner; if still weaker, a stream-enterer; if still weaker, a Dhamma-follower; if still weaker, a faith-follower.”¹⁹⁸ For the distinction between the dhammānusārī and the saddhānusārī, see 25:1. Spk: The path of the dhammānusārī is sharp, his knowledge occurs valiantly. He cuts off the defilements effortlessly, like one cutting a plantain trunk with a sharp knife. The path of the saddhānusārī is not so sharp, nor does his knowledge occur so valiantly. He cuts off the defilements with effort, like one cutting a plantain trunk with a dull knife.

13. In Brief (2)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a nonreturner… a once-returner… a stream-enterer… a Dhamma-follower … a faith-follower.

3“Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits¹⁹⁹ Ee has passed over the correct reading, phalavemattatā, in favour of the faulty balavemattatā. Spk glosses this as an instrumental, phalanānattena. there is a difference among persons.” [201]

14. In Brief (3)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is… a faith-follower.

3“Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say.”²⁰⁰ Spk: One who “activates them fully” (paripūrakārī), who practises fully the path of arahantship, “succeeds fully” (paripūraṁ ārādheti), i.e., achieves the fruit of arahantship. One who “activates them partly” (padesakārī), who practises the lower three paths, “succeeds partly” (padesaṁ ārādheti), i.e., achieves only the lower three fruits. Cp. AN I 232,30-32, 235,11-13.

15. In Detail (1)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval; if still weaker, an attainer of Nibbāna upon landing; if still weaker, an attainer of Nibbāna without exertion; if still weaker, an attainer of Nibbāna with exertion; if still weaker, one who is bound upstream, heading towards the Akaniṭṭha realm; if still weaker, a once-returner; if still weaker, a stream-enterer; if still weaker, a Dhamma-follower; if still weaker, a faith-follower.”²⁰¹ On the five types of nonreturner, see n. 65.

16. In Detail (2)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval … (as in §15) … if still weaker, a faith-follower.

3“Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits there is a difference among persons.” [202]

17. In Detail (3)

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval … (as in §15) … if still weaker, a faith-follower.

3“Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say.”

18. Practising

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is practising for the realization of the fruit of arahantship; if still weaker, one is a nonreturner; if still weaker, one is practising for the realization of the fruit of nonreturning; if still weaker, one is a once-returner; if still weaker, one is practising for the realization of the fruit of once-returning; if still weaker, one is a stream-enterer; if still weaker, one is practising for the realization of the fruit of stream-entry.

3“But, bhikkhus, I say that one in whom these five faculties are completely and totally absent is ‘an outsider, one who stands in the faction of worldlings.’” ²⁰² Spk: In this sutta the faculties are exclusively supramundane. Despite the statement here restricting the faculties to those at the minimum level of path-attainer, the Pāli tradition, beginning with the Abhidhamma, regards the faculties as general wholesome capacities also possessed by worldlings. Some of the other early Buddhist schools were more stringent. See the discussion in Gethin, The Buddhist Path to Awakening, pp. 126-38.

19. Equipped

1Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“Venerable sir, it is said, ‘one equipped with faculties, one equipped with faculties.’²⁰³ See 35:154 and IV, n. 152. In what way, venerable sir, is one equipped with faculties?” [203]

3“Here, bhikkhu, a bhikkhu develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which leads to peace, leads to enlightenment.

4“It is in this way, bhikkhu, that one is equipped with faculties.”

20. Destruction of the Taints

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom.

2“So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five faculties, [204] I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.

3“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

22. The Life Faculty

1“Bhikkhus, there are these three faculties. What three? The femininity faculty, the masculinity faculty, the life faculty. These are the three faculties.”²⁰⁵ The femininity faculty (itthindriya) and the masculinity faculty (purisindriya) are rarely mentioned in the Nikāyas, but play an important role in a sutta at AN IV 57-59. The two are included among the types of derivative form (upādā rūpa) in the Abhidhamma; they are defined at Dhs §§633-34 and Vibh 122-23, and commented on at As 321-23 and Vism 447 (Ppn 14:58). Spk says the femininity faculty exercises control over femininity (i.e., determines the distinctive feminine features of a female); the masculinity faculty exercises control over masculinity. The life faculty (jīvitindriya) is another type of derivative form, responsible for maintaining conascent physical phenomena. It is defined at Dhs §635 and Vibh 123 and commented on at As 323 and Vism 447 (Ppn 14:59).

23. The Faculty of Final Knowledge

1“Bhikkhus, there are these three faculties. What three? The faculty ‘I shall know the as-yet-unknown,’ the faculty of final knowledge, the faculty of one endowed with final knowledge. These are the three faculties.”²⁰⁶ This sutta is also at It 53, with the addition of verses that partly help to clarify the meaning. The three faculties are formally defined at Vibh 124, but more concisely than in Spk, which explains: The faculty “I shall know the as-yetunknown” (anaññātaññassāmītindriya) is the faculty arising at the moment of the path of stream-entry in one practising with the thought, “I will know the Dhamma I have not known before in beginningless saṁsāra.” The faculty of final knowledge (aññindriya) is the faculty arisen on the six occasions from the fruit of stream-entry on (through the path of arahantship); it occurs in the mode of knowing more deeply those same things known (by the first path). The faculty of one endowed with final knowledge (aññātāvindriya) is the faculty arisen in regard to those things fully known at the fruit of arahantship.

24. One-Seeder

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“One, bhikkhus, who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbāna in the interval; if still weaker, an attainer of Nibbāna upon landing; if still weaker, an attainer of Nibbāna without exertion; [205] if still weaker, an attainer of Nibbāna with exertion; if still weaker, one who is bound upstream, heading towards the Akaniṭṭha realm; if still weaker, a once-returner; if still weaker, a one-seeder; if still weaker, a clan-to-clanner; if still weaker, a seven-lives-at-moster; if still weaker, a Dhamma-follower; if still weaker, a faith-follower.”²⁰⁷ This sutta, reverting to the five spiritual faculties, seems out of place here. On the five kinds of nonreturner, see above n. 65. Spk: A one-seeder (ekabījī) is a stream-enterer who attains arahantship after only one more existence; a clan-toclanner (kolaṅkola), one who fares on in saṁsāra for two or three existences and then makes an end to suffering; a seven-lives-at-moster (sattakhattuparama), one who is reborn seven times at most, without taking an eighth existence. The three are defined at Pp 15-16, with elaboration at Pp-a 195-97.

25. Simple Version

1“Bhikkhus, there are these six faculties. What six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. These are the six faculties.”²⁰⁸ Spk: It is the eye and a faculty in the sense of controlling or dominating the phenomena arisen in the eye door, thus the “eye faculty.” The same method in regard to the ear, etc.

26. Stream-Enterer

1“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.

2“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these six faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”

27. Arahant

1“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.

2“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these six faculties, a bhikkhu is liberated by nonclinging,²⁰⁹ Here Be also reads bhikkhu in the definition, and so too below at 48:33, in contrast to ariyasāvaka in the parallel texts 48:4-5. then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”

28. Buddha

1“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty. [206]

2“So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these six faculties, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with … its devas and humans.

3“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”

29. Ascetics and Brahmins (1)

1“Bhikkhus, there are these six faculties. What six? The eye faculty … the mind faculty.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these six faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

3“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

30. Ascetics and Brahmins (2)

1“Those ascetics or brahmins, bhikkhus, who do not understand the eye faculty, its origin, its cessation, and the way leading to its cessation; who do not understand the ear faculty … the mind faculty, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood. [207]

2“But, bhikkhus, those ascetics and brahmins who understand these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty. These are the five faculties.”²¹⁰ The distinctions among these faculties will be explained just below at 48:36. Spk: It is pleasure and a faculty in the sense of controlling or dominating the conascent states: thus the “pleasure faculty,” etc. Here, the pleasure, pain, and displeasure faculties are of the sense sphere only; the joy faculty is of three planes, excluding the formless sphere; the equanimity faculty is of four planes. The allocation by way of planes is made on the basis of the Abhidhamma system, according to which physical pleasure and pain occur only in body-consciousness, a sense-sphere citta; displeasure, only in the cittas accompanied by aversion, likewise sense-sphere cittas; joy, in sense-sphere cittas, cittas of the lower three jhānas, and certain supramundane cittas; equanimity, in sense-sphere cittas, the fourth-jhāna citta of the form sphere, all formless-sphere cittas, and certain supramundane cittas. See CMA 3:2-4.

32. Stream-Enterer

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

2“When, bhikkhus, a noble disciple understands as they really are the gratification, the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.” [208]

33. Arahant

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

2“When, bhikkhus, having understood as they really are the gratification, the danger, and the escape in the case of these five faculties, a bhikkhu is liberated by nonclinging, then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”

34. Ascetics and Brahmins (1)

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

2“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these five faculties … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

3“But, bhikkhus, those ascetics and brahmins who understand these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

35. Ascetics and Brahmins (2)

1“Those ascetics or brahmins, bhikkhus, who do not understand the pleasure faculty, its origin, its cessation, and the way leading to its cessation; who do not understand the joy faculty … the pain faculty … the displeasure faculty … the equanimity faculty, its origin, its cessation, [209] and the way leading to its cessation … do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

2“But, bhikkhus, those ascetics and brahmins who understand these things … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”

36. Analysis (1)

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

2“And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort,²¹¹ Kāyikaṁ sātaṁ. Spk: “Bodily” means based on bodily sensitivity (kāyappasādavatthuka); “comfort” is synonymous with pleasure and means sweet (madhura). the pleasant comfortable feeling born of body-contact: this, bhikkhus, is called the pleasure faculty.

3“And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfortable feeling born of body-contact: this, bhikkhus, is called the pain faculty.

4“And what, bhikkhus, is the joy faculty? Whatever mental pleasure there is, whatever mental comfort, the pleasant comfortable feeling born of mind-contact: this, bhikkhus, is called the joy faculty.

5“And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfortable feeling born of mind-contact: this, bhikkhus, is called the displeasure faculty.

6“And what, bhikkhus, is the equanimity faculty? Whatever feeling there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity faculty.²¹² According to the Abhidhamma, all bodily feeling, that is, feeling arisen through bodily sensitivity (kāyappasāda), is either pleasant or painful; there is no neutral feeling based on bodily sensitivity. Hence Spk explains the bodily equanimity as feeling arisen based on the other four senses, the eye, etc. The word upekkhā, translated as equanimity, has two main denotations. In relation to feeling it denotes neutral feeling, adukkhamasukhā vedanā, feeling which is neither painful nor pleasant. As a mental quality, however, it denotes mental neutrality, impartiality, or balance of mind (called tatramajjhattatā in the Abhidhamma, which assigns it to the saṅkhārakkhandha). In this sense it occurs as the fourth divine abode (impartiality towards beings), as the seventh factor of enlightenment (mental equipoise), and as a quality of the meditative mind mentioned in the formulas for the third and fourth jhānas. For a fuller discussion of the different types of upekkhā, see Vism 160-62 (Ppn 4:156-70).

7“These, bhikkhus, are the five faculties.”

37. Analysis (2)

1(All as in the preceding sutta, omitting the last sentence and with the following addition:) [210]

2“Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.

3“These, bhikkhus, are the five faculties.”

38. Analysis (3)

1(All as in the preceding sutta, but with the last two paragraphs as follows: ) [211]

2“Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.

3“Thus, bhikkhus, according to the method of exposition, these five faculties, having been five, become three; and having been three, become five.”

39. The Simile of the Fire-Sticks

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

2“In dependence on a contact to be experienced as pleasant, bhikkhus, the pleasure faculty arises.²¹³ Cp. 12:62 and 36:10, which both include the simile of the fire-sticks. Being in a state of pleasure, one understands: ‘I am in a state of pleasure.’ One understands: ‘With the cessation of that contact to be experienced as pleasant, the corresponding feeling—the pleasure faculty that arose in dependence on that contact to be experienced as pleasant—ceases and subsides.’

3“In dependence on a contact to be experienced as painful, bhikkhus, the pain faculty arises. Being in a state of pain, one understands: ‘I am in a state of pain.’ One understands: ‘With the cessation of that contact to be experienced as painful, the corresponding feeling—the pain faculty that arose in dependence on that [212] contact to be experienced as painful—ceases and subsides. ’

4“In dependence on a contact to be experienced joyously, bhikkhus, the joy faculty arises. Being in a state of joy, one understands: ‘I am in a state of joy.’ One understands: ‘With the cessation of that contact to be experienced joyously, the corresponding feeling—the joy faculty that arose in dependence on that contact to be experienced joyously—ceases and subsides.’

5“In dependence on a contact to be experienced with displeasure, bhikkhus, the displeasure faculty arises. Being in a state of displeasure, one understands: ‘I am in a state of displeasure.’ One understands: ‘With the cessation of that contact to be experienced with displeasure, the corresponding feeling—the displeasure faculty that arose in dependence on that contact to be experienced with displeasure—ceases and subsides.’

6“In dependence on a contact to be experienced with equanimity, bhikkhus, the equanimity faculty arises. Being in a state of equanimity, one understands: ‘I am in a state of equanimity.’ One understands: ‘With the cessation of that contact to be experienced with equanimity, the corresponding feeling—the equanimity faculty that arose in dependence on that contact to be experienced with equanimity—ceases and subsides.’

7“Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant … [213] … a contact to be experienced as painful … a contact to be experienced joyously … a contact to be experienced with displeasure … a contact to be experienced with equanimity, the equanimity faculty arises…. One understands: ‘With the cessation of that contact to be experienced with equanimity, the corresponding feeling … ceases and subsides.’”

40. Irregular Order²¹⁴ Uppaṭipātika. Spk: Though taught in the order that accords with the taste of the Dhamma (following Be: yathādhammarasena ; Se has yathādhammārammaṇavasena), it is named “Irregular Order” because it is not taught like the other suttas in this Analysis of Faculties. Spk-pṭ: What is meant is that it is taught in the sequence of things to be abandoned, not like the other suttas which proceed in the regular sequence beginning with the pleasure faculty.

1“Bhikkhus, there are these five faculties. What five? The pleasure faculty … the equanimity faculty.

(i. The pain faculty)

2“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pain faculty. He understands thus: ‘There has arisen in me this pain faculty. That has a basis, a source, a causal formation, a condition.²¹⁵ Sanimittaṁ sanidānaṁ sasaṅkhāraṁ sappaccayaṁ. All these terms are synonymous. It is impossible for that pain faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the pain faculty; he understands the origin of the pain faculty; he understands the cessation of the pain faculty; and he understands where the arisen pain faculty ceases without remainder.

3“And where does the arisen pain faculty cease without remainder? ²¹⁶ From this point on the sutta is quoted extensively at Vism 165-66. Spk’s explanations correspond to Vism 166 (Ppn 4:186-89). In the following notes I select only the chief points. Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. And it is here that the arisen pain faculty ceases without remainder.²¹⁷ Spk: The pain faculty actually ceases and is abandoned at the moment of the access to the first jhāna; displeasure, etc., (at the access) to the second jhāna, etc. Nevertheless, their cessation is said to take place in the jhānas themselves because their reinforced cessation (atisayanirodha) occurs there. Simple cessation occurs at the access, reinforced cessation in the jhānas. Thus, for instance, though the pain faculty has ceased in the access to the first jhāna, it may arise again through contact with flies and mosquitoes or because of an uncomfortable seat; but not in absorption. (Within the absorption), when his whole body is suffused with rapture and engulfed in happiness, the pain faculty has thoroughly ceased because it is beaten away by opposition.

4“This, bhikkhus, is called a bhikkhu who has understood the cessation of the pain faculty. He directs his mind accordingly.²¹⁸ I read with Se and Ee tathatthāya cittaṁ upasaṁharati; Be has tadatthāya. Spk: The nonattainer directs his mind for the purpose of arousing it; the attainer, for the purpose of entering it.

(ii. The displeasure faculty)

5“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the displeasure faculty. [214] He understands thus: ‘There has arisen in me this displeasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that displeasure faculty to arise without a basis, without a source, without a causal formation, without a condition. ’ He understands the displeasure faculty; he understands the origin of the displeasure faculty; he understands the cessation of the displeasure faculty; and he understands where the arisen displeasure faculty ceases without remainder.

6“And where does the arisen displeasure faculty cease without remainder? With the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. And it is here that the arisen displeasure faculty ceases without remainder.²¹⁹ This seems difficult to square with the usual jhāna formula, which indicates that the first jhāna is already free from all unwholesome states, including domanassa. Spk: The faculty of displeasure is abandoned in the access to the second jhāna but arises again when there is bodily fatigue and mental strain on account of thought and examination. But in the second jhāna, which is devoid of thought and examination, it does not arise at all.

7“This, bhikkhus, is called a bhikkhu who has understood the cessation of the displeasure faculty. He directs his mind accordingly.

(iii. The pleasure faculty)

8“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the pleasure faculty. He understands thus: ‘There has arisen in me this pleasure faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that pleasure faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the pleasure faculty; he understands the origin of the pleasure faculty; he understands the cessation of the pleasure faculty; and he understands where the arisen pleasure faculty ceases without remainder.

9“And where does the arisen pleasure faculty cease without remainder? With the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ And it is here that the arisen pleasure faculty ceases without remainder.²²⁰ The pleasure faculty (sukhindriya) here is bodily pleasant feeling, not the happiness (also called sukha) the meditator is said to “experience with the body” in the third jhāna. The latter sukha is actually mental happiness, identical with somanassa. Spk: The pleasure faculty is abandoned already in the access to the third jhāna, but it may arise when the body is touched by the sublime physical phenomena originating from rapture; but it does not arise in the third jhāna itself, for there the rapture that is a condition for bodily pleasure has entirely ceased.

10“This, bhikkhus, is called a bhikkhu who has understood the cessation of the pleasure faculty. He directs his mind accordingly. [215]

(iv. The joy faculty)

11“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the joy faculty. He understands thus: ‘There has arisen in me this joy faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that joy faculty to arise without a basis, without a source, without a causal formation, without a condition.’ He understands the joy faculty; he understands the origin of the joy faculty; he understands the cessation of the joy faculty; and he understands where the arisen joy faculty ceases without remainder.

12“And where does the arisen joy faculty cease without remainder? With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. And it is here that the arisen joy faculty ceases without remainder.²²¹ Here the explanation in the sutta corresponds perfectly with the usual jhāna formula. Spk: Though the joy faculty has been abandoned even in the access to the fourth jhāna, because it is still close by it may arise again, for in the absence of equanimity that has reached the level of absorption (such joy) has not been fully overcome. But it does not arise in the fourth jhāna.

13“This, bhikkhus, is called a bhikkhu who has understood the cessation of the joy faculty. He directs his mind accordingly.

(v. The equanimity faculty)

14“Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent, and resolute, there arises in him the equanimity faculty. He understands thus: ‘There has arisen in me this equanimity faculty. That has a basis, a source, a causal formation, a condition. It is impossible for that equanimity faculty to arise without a basis, without a source, without a causal formation, without a condition. ’ He understands the equanimity faculty; he understands the origin of the equanimity faculty; he understands the cessation of the equanimity faculty; and he understands where the arisen equanimity faculty ceases without remainder.

15“And where does the arisen equanimity faculty cease without remainder? Here, bhikkhus, having completely transcended the base of neither-perception-nor-nonperception, a bhikkhu enters and dwells in the cessation of perception and feeling. And it is here that the arisen equanimity faculty ceases without remainder.

16“This, bhikkhus, is called a bhikkhu [216] who has understood the cessation of the equanimity faculty. He directs his mind accordingly.”

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park in the Mansion of Migāra’s Mother. Now on that occasion the Blessed One had emerged from seclusion in the evening and was sitting warming his back in the last rays of the sun.

2Then the Venerable Ānanda approached the Blessed One. Having approached and paid homage, while massaging the Blessed One’s limbs, he said to him: “It is wonderful, venerable sir! It is amazing, venerable sir! The Blessed One’s complexion is no longer pure and bright, his limbs are all flaccid and wrinkled, his body is stooped, and some alteration is seen in his faculties—in the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.”²²² Spk seems reluctant to admit that the Buddha’s body can show real signs of aging and repeatedly remarks that all these changes were not evident to others but only to Ānanda, who constantly dwelt in the Master’s presence. Spk adds that the sense faculties themselves, being invisible, cannot be seen to have undergone deterioration, but Ānanda inferred this on the basis of the visible changes he had observed in the Blessed One. [217]

3“So it is, Ānanda! In youth one is subject to aging; in health one is subject to illness; while alive one is subject to death. The complexion is no longer pure and bright, the limbs are all flaccid and wrinkled, the body is stooped, and some alteration is seen in the faculties—in the eye faculty … the body faculty.”

4This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

5“Fie on you, wretched aging,
Aging which makes beauty fade!
So much has the charming puppet²²³ Manoramaṁ bimbaṁ. The body.
Been crushed beneath advancing age.

6One who might live a hundred years
Also has death as destination.
Death spares none along the way
But comes crushing everything.”²²⁴ This couplet is also at I, v. 442.

42. The Brahmin Uṇṇābha

1At Sāvatthī. Then the brahmin Uṇṇābha approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

2“Master Gotama, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.²²⁵ The same conversation is recorded at MN I 295,5-17. Though the five faculties are usually identified with the physical sense organs, here they seem to correspond to the five kinds of sense consciousness, for the physical sense faculties cannot properly be said to experience (paccanubhoti ) an objective domain (visaya) or resort (gocara). Their function is only to serve as the media through which consciousness cognizes objects. [218] Now, Master Gotama, as these five faculties have different domains, different resorts, and do not experience each others’ resort and domain, what is it that they take recourse in? And what is it that experiences their resort and domain?”

3“Brahmin, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, brahmin, these five faculties having different domains, different resorts, not experiencing each others’ resort and domain—they take recourse in the mind, and the mind experiences their resort and domain.”²²⁶ Manopaṭisaraṇaṁ mano ca nesaṁ gocaravisayaṁ paccanubhoti. Spk explains mano here as the mind-door javana, which experiences the object by way of lust, hatred, or delusion. In my view, this introduces an unnecessary ethical slant on the passage, which I take to be primarily epistemic in import. I interpret the sentence simply to mean that mind-consciousness has access to the data provided by the five types of sense consciousness, which it collates, categorizes, and interprets with its own stock-in-trade, namely, concepts.

4“But, Master Gotama, what is it that the mind takes recourse in?”

5“The mind, brahmin, takes recourse in mindfulness.”

6“But, Master Gotama, what is it that mindfulness takes recourse in?”

7“Mindfulness, brahmin, takes recourse in liberation.”²²⁷ Spk: Mindfulness is the path, liberation the fruit.

8“But, Master Gotama, what is it that liberation takes recourse in?”

9“Liberation, brahmin, takes recourse in Nibbāna.”

10“But, Master Gotama, what is it that Nibbāna takes recourse in?”

11“You have gone beyond the range of questioning, brahmin. You weren’t able to grasp the limit to questioning. For, brahmin, the holy life is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal.”²²⁸ Also at 23:1. See III, n. 243. Ee ajjhaparaṁ should be amended. Be has accayāsi, Se accasarā, either of which is acceptable.

12Then the brahmin Uṇṇābha, having delighted and rejoiced in the Blessed One’s statement, rose from his seat and paid homage to the Blessed One, after which he departed keeping him on his right.

13Then, not long after the brahmin Uṇṇābha had departed, the Blessed One addressed the bhikkhus thus:

14“Bhikkhus, suppose in a house or hall with a peaked roof, opposite a window facing east, the sun was rising. When its rays enter through the window, where would they settle?”

15“On the western wall, venerable sir.” [219]

16“So too, bhikkhus, the brahmin Uṇṇābha has gained faith in the Tathāgata that is settled, deeply rooted, established, firm. It cannot be removed by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world. If, bhikkhus, the brahmin Uṇṇābha were to die at this time, there is no fetter bound by which he might again come to this world.”²²⁹ This is the usual way of declaring him to be a nonreturner. Strangely, however, Spk says this was stated to indicate that he stood in the position of a “jhāna nonreturner,” meaning that he was a stream-enterer who had abandoned the five hindrances by the first jhāna. If he were to die without having fallen away from jhāna he would be reborn in a higher world and attain final Nibbāna there, while if he were to lose the jhāna his destiny would be undetermined. However, he did not lose it, so his destiny was determined; thus the Buddha made this declaration to indicate he was a “jhāna nonreturner.”

43. Sāketa

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, in the Deer Park. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, is there a method of exposition by means of which the five faculties become the five powers and the five powers become the five faculties?”

3“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”…

4“There is a method of exposition, bhikkhus, by means of which the five faculties become the five powers and the five powers become the five faculties. And what is that method of exposition? That which is the faculty of faith is the power of faith; that which is the power of faith is the faculty of faith.²³⁰ The statement as such seems to maintain that there is no essential difference between the faculties and the powers, that they are the same five factors viewed from two different angles. Though it is tempting to see the powers (bala) as a more highly developed stage than the faculties, nothing in the canon or the commentaries supports this idea. Spk says that one factor is the faculty of faith “in the sense of exercising control in the characteristic of resolution” (adhimokkhalakkhaṇe indaṭṭhena saddhindriyaṁ), and the power of faith “in the sense of not being shaken by lack of faith” (assaddhiye akampanena saddhābalaṁ). Similarly, the other four are faculties exercising control respectively in regard to application, establishment, nondistraction, and seeing (paggaha, upaṭṭhāna, avikkhepa, dassana); they are powers in that they are unshaken by laziness, forgetfulness, distraction, and ignorance. That which is the faculty of energy is the power of energy; that which is the power of energy is the faculty of energy. That which is the faculty of mindfulness is the power of mindfulness; that which is the power of mindfulness is the faculty of mindfulness. That which is the faculty of concentration is the power of concentration; that which is the power of concentration is the faculty of concentration. That which is the faculty of wisdom is the power of wisdom; that which is the power of wisdom is the faculty of wisdom.

5“Suppose, bhikkhus, there is a river which slants, slopes, and inclines towards the east, with an island in the middle. There is a method of exposition by means of which that river could be considered to have one stream, but there is a method of exposition by means of which it could be considered to have two streams. [220]

6“And what is the method of exposition by means of which that river could be considered to have one stream? Taking into account the water to the east of the island and the water to its west—this is the method of exposition by means of which that river could be considered to have one stream.

7“And what is the method of exposition by means of which that river could be considered to have two streams? Taking into account the water to the north of the island and the water to the south—this is the method of exposition by means of which that river could be considered to have two streams.

8“So too, bhikkhus, that which is the faculty of faith is the power of faith … that which is the power of wisdom is the faculty of wisdom.

9“It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

44. The Eastern Gatehouse

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Gatehouse. There the Blessed One addressed the Venerable Sāriputta thus:

2“Sāriputta, do you have faith that the faculty of faith, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal?… That the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.” [221]

3“Venerable sir, I do not go by faith in the Blessed One about this:²³¹ Na khvāhaṁ ettha bhante bhagavato saddhāya gacchāmi. On the idiom, see IV, n. 321. that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal. Those by whom this has not been known, seen, understood, realized, and contacted with wisdom—they would have to go by faith in others about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal. But those by whom this has been known, seen, understood, realized, and contacted with wisdom—they would be without perplexity or doubt about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.

4“I am one, venerable sir, by whom this has been known, seen, understood, realized, and contacted with wisdom. I am without perplexity or doubt about this: that the faculty of faith … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”

5“Good, good Sāriputta! Those by whom this has not been known … they would have to go by faith in others about this…. But those by whom this has been known … they would be without perplexity or doubt about this: that the faculty of faith … [222] … the faculty of wisdom, when developed and cultivated, has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”

45. The Eastern Park (1)

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra’s Mother. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”

3“Venerable sir, our teachings are rooted in the Blessed One….”

4“It is, bhikkhus, because he has developed and cultivated one faculty that a bhikkhu who has destroyed the taints declares final knowledge thus. What is that one faculty? The faculty of wisdom. For a noble disciple who possesses wisdom, the faith that follows from it becomes stabilized, the energy that follows from it becomes stabilized, the mindfulness that follows from it becomes stabilized, the concentration that follows from it becomes stabilized.²³² Spk: In this sutta and the next five, the faculties of the fruit alone (phalindriyān’ eva) are discussed. Spk-pṭ: Because the teaching has come down by way of the supreme fruit.

5“It is, bhikkhus, because this one faculty has been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

46. The Eastern Park (2)

1The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”

2“Venerable sir, our teachings are rooted in the Blessed One….” [223]

3“It is, bhikkhus, because he has developed and cultivated two faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What two? Noble wisdom and noble liberation. For his noble wisdom is his faculty of wisdom; his noble liberation is his faculty of concentration.

4“It is, bhikkhus, because these two faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”

47. The Eastern Park (3)

1The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“It is, bhikkhus, because he has developed and cultivated four faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What four? The faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

4“It is, bhikkhus, because these four faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”

48. The Eastern Park (4)

1The same setting. “Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the taints declare final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being’?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3“It is, bhikkhus, because he has developed and cultivated five faculties that a bhikkhu who has destroyed the taints declares final knowledge thus. What five? [224] The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

4“It is, bhikkhus, because these five faculties have been developed and cultivated that a bhikkhu who has destroyed the taints declares final knowledge thus: ‘I understand: Destroyed is birth … there is no more for this state of being.’”

49. Piṇḍola

1Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. Now on that occasion the Venerable Piṇḍola Bhāradvāja had declared final knowledge thus: “I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”

2Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:

3“Venerable sir, the Venerable Piṇḍola Bhāradvāja has declared final knowledge thus: ‘I understand: Destroyed is birth….’ Considering what reason has the Venerable Piṇḍola Bhāradvāja declared final knowledge thus?”

4“It is, bhikkhus, because he has developed and cultivated three faculties that the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus. What are those three? The faculty of mindfulness, the faculty of concentration, the faculty of wisdom. It is because he has developed and cultivated these three faculties that the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus.

5“In what, bhikkhus, do these three faculties end? They end in destruction. End in the destruction of what? Of birth, aging, and death. Considering that they end in the destruction of birth, aging, and death,²³³ Be and Ee read jātijarāmaraṇaṁ khayan ti kho; Se has jātijarāmaraṇaṁ khayantaṁ kho. The line would make better sense if we read jātijarāmaraṇassa khayantāni kho. [225] the bhikkhu Piṇḍola Bhāradvāja has declared final knowledge thus: ‘I understand: Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

50. At Āpaṇa

1Thus have I heard. On one occasion the Blessed One was dwelling among the Aṅgans, where there was a town of the Aṅgans named Āpaṇa. There the Blessed One addressed the Venerable Sāriputta thus:

2“Sāriputta, does the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching?”

3“Venerable sir, the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him does not entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching. It is indeed to be expected, venerable sir, that a noble disciple who has faith will dwell with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; that he will be strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. That energy of his, venerable sir, is his faculty of energy.

4“It is indeed to be expected, venerable sir, that a noble disciple who has faith and whose energy is aroused will be mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. That mindfulness of his, venerable sir, is his faculty of mindfulness.

5“It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energy is aroused, and whose mindfulness is established, will gain concentration, will gain one-pointedness of mind, having made release the object. That concentration of his, venerable sir, is his faculty of concentration.

6“It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energy is aroused, whose mindfulness is established, [226] and whose mind is concentrated, will understand thus: ‘This saṁsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance and fettered by craving. But the remainderless fading away and cessation of ignorance, the mass of darkness: this is the peaceful state, this is the sublime state, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ That wisdom of his, venerable sir, is his faculty of wisdom.

7“And, venerable sir, when he has again and again strived in such a way, again and again recollected in such a way, again and again concentrated his mind in such a way, again and again understood with wisdom in such a way, that noble disciple gains complete faith thus: ‘As to these things that previously I had only heard about, now I dwell having contacted them with the body and, having pierced them through with wisdom, I see.’ That faith of his, venerable sir, is his faculty of faith.”²³⁴ Spk calls this “reviewing faith” (paccavekkhaṇasaddhā). Since the disciple has “pierced with wisdom” the things “previously heard,” the precise role of faith here is unclear.

8“Good, good, Sāriputta! Sāriputta, the noble disciple who is completely dedicated to the Tathāgata and has full confidence in him does not entertain any perplexity or doubt about the Tathāgata or the Tathāgata’s teaching.”

9(The Buddha then repeats verbatim Sāriputta’s entire statement regarding the noble disciple’s faculties.) [227]

1Thus have I heard. On one occasion the Blessed One was dwelling among the Kosalans at Sālā, a brahmin village. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, just as among animals the lion, the king of beasts, is declared to be their chief, that is, with respect to strength, speed, and courage, so too, among the states conducive to enlightenment²³⁵ In Be and Se, bodhipakkhiyā dhammā, though Ee has bodha-and SS have bodhapakkhikā. In the commentaries bodhipakkhiyā dhammā is the umbrella term for the seven sets of training factors repeatedly taught by the Buddha, but in the suttas the expression has a more flexible, less technical meaning. See the discussion by Gethin, Buddhist Path to Awakening, pp. 289-98. the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.

3“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to enlightenment. The faculty of energy is a state conducive to enlightenment; it leads to enlightenment. The faculty of mindfulness is a state conducive to enlightenment; it leads to enlightenment. The faculty of concentration is a state conducive to enlightenment; it leads to enlightenment. The faculty of wisdom is a state conducive to enlightenment; it leads to enlightenment. [228]

4“Just as, bhikkhus, among animals the lion is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.”

52. Mallikas

1Thus have I heard. On one occasion the Blessed One was dwelling among the Mallikas, where there was a town of the Mallikas named Uruvelakappa. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties.²³⁶ Noble knowledge (ariyañāṇa) obviously represents the wisdom faculty. Spk says that the other four faculties are mixed (mundane and supramundane), while noble knowledge is supramundane [Spk-pṭ: the knowledge of the path]; but it is possible to consider it as mixed too if it is understood to be based on the other four faculties. But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.

3“It is, bhikkhus, just as in a house with a peaked roof: so long as the roof peak has not been set in place, there is as yet no stability of the rafters, there is as yet no steadiness of the rafters; but when the roof peak has been set in place, then there is stability of the rafters, then there is steadiness of the rafters. So too, bhikkhus, so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.

4“What four? [229] The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration. In the case of a noble disciple who possesses wisdom, the faith that follows from it becomes stable; the energy that follows from it becomes stable; the mindfulness that follows from it becomes stable; the concentration that follows from it becomes stable.”

53. A Trainee

1Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. There the Blessed One addressed the bhikkhus thus:

2“Bhikkhus, is there a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training, standing on the plane of one beyond training, might understand: ‘I am one beyond training’?”

3“Venerable sir, our teachings are rooted in the Blessed One….”

4“There is a method, bhikkhus, by means of which a bhikkhu who is a trainee … might understand: ‘I am a trainee,’ while a bhikkhu who is one beyond training … might understand: ‘I am one beyond training.’

5“And what, bhikkhus, is the method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee’?

6“Here, bhikkhus, a bhikkhu who is a trainee understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ This is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

7“Again, bhikkhus, a bhikkhu who is a trainee considers thus: ‘Is there outside here²³⁷ Ito bahiddhā. That is, outside the Buddha’s dispensation. See DN II 151,10-152,4; MN I 63,29-64,2; Dhp 254-55. another ascetic or brahmin who teaches a Dhamma so real, true, actual [230] as the Blessed One does?’ He understands thus: ‘There is no other ascetic or brahmin outside here who teaches a Dhamma so real, true, actual as the Blessed One does.’ This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

8“Again, bhikkhus, a bhikkhu who is a trainee understands the five spiritual faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. He does not yet dwell having contacted with the body that is their destination, their culmination, their fruit, their final goal; but having pierced it through with wisdom, he sees.²³⁸ Yaṁgatikāni yamparamāni yamphalāni yampariyosānāni na h’ eva kho kāyena phusitvā viharati paññāya ca ativijjha passati. A similar construction is at 46:54 (V 118,22-27 foll.). Woodward translates the above as if the negative na applies to both phrases: “he dwells not in personal experience thereof, nor does he pierce through and through by insight and see them plain” (KS 5:205). This rendering, however, misses the essential difference between the trainee and the arahant: the trainee sees Nibbāna, the final goal in which the five faculties culminate (see 48:57), but cannot enter upon the full experience of it; the arahant both sees the goal and can experience it here and now. The conjunction ca should be understood in the disjunctive sense, as Spk confirms with its paraphrase: “He does not dwell having contacted that, having obtained that, with the name-body (nāmakāya, the corpus of mental factors); but (pana as a gloss on ca) he understands by reviewing wisdom, ‘Beyond there is a faculty—the fruit of arahantship.’ On the plane of the arahant he dwells having obtained this, and he understands by reviewing wisdom, ‘There is a faculty—the fruit of arahantship.’” This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: ‘I am a trainee.’

9“And what, bhikkhus, is the method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training’? Here, bhikkhus, a bhikkhu who is one beyond training understands the five spiritual faculties—the faculty of faith … the faculty of wisdom. He dwells having contacted with the body their destination, their culmination, their fruit, their final goal; and having pierced it through with wisdom, he sees. This is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’

10“Again, bhikkhus, a bhikkhu who is one beyond training understands the six faculties—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. He understands: ‘These six faculties will cease completely and totally without remainder, and no other six faculties will arise anywhere in any way.’ This too is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: ‘I am one beyond training.’” [231]

54. Footprints

1“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be their chief by reason of its size, so too, among the steps that lead to enlightenment,²³⁹ Yāni kānici padāni bodhāya saṁvattanti. Spk: Whatever Dhamma-steps (dhammapadāni), sections of Dhamma (dhammakoṭṭhāsā), lead to enlightenment. the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.

2“And what, bhikkhus, are the steps that lead to enlightenment? The faculty of faith, bhikkhus, is a step that leads to enlightenment. The faculty of energy is a step that leads to enlightenment. The faculty of mindfulness is a step that leads to enlightenment. The faculty of concentration is a step that leads to enlightenment. The faculty of wisdom is a step that leads to enlightenment.

3“Just as, bhikkhus, the footprints of all living beings that walk fit into the footprint of the elephant, … so too, among the steps that lead to enlightenment, the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.”

55. Heartwood

1“Bhikkhus, just as among fragrant heartwoods red sandalwood is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.

2“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith … the faculty of wisdom….” [232]

56. Established

1“Bhikkhus, when a bhikkhu is established in one thing, the five faculties are developed, well developed in him. In what one thing? In diligence.

2“And what, bhikkhus, is diligence? Here, bhikkhus, a bhikkhu guards the mind against the taints and against tainted states.²⁴⁰ Cittaṁ rakkhati āsavesu ca sāsavesu ca dhammesu. Spk: He does this by preventing the arising of the taints in regard to the phenomena of the three planes. While he is guarding the mind thus, the faculty of faith goes to fulfilment by development; the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom goes to fulfilment by development.

3“It is in this way, bhikkhus, that when a bhikkhu is established in one thing, the five faculties are developed, well developed in him.”

57. Brahmā Sahampati

1On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “The five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal.” [233]

2Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahmā world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, extended his joined hands in reverential salutation towards the Blessed One, and said to him: “So it is, Blessed One! So it is, Fortunate One! Venerable sir, the five faculties … (all as above) … have the Deathless as their final goal.

3“Once in the past, venerable sir, I lived the holy life under the Perfectly Enlightened One Kassapa. There they knew me as the bhikkhu Sahaka. By having developed and cultivated these same five faculties, venerable sir, I eliminated desire for sensual pleasures and thus, with the breakup of the body, after death, I was reborn in a good destination, in the brahmā world. There they know me as Brahmā Sahampati. So it is, Blessed One! So it is, Fortunate One! I know this, I see this: how these five faculties, when developed and cultivated, have the Deathless as their ground, the Deathless as their destination, the Deathless as their final goal.”

58. The Boar’s Cave

1On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak, in the Boar’s Cave. There the Blessed One addressed the Venerable Sāriputta thus:

2“Considering what benefit, Sāriputta, does a bhikkhu whose taints are destroyed conduct himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching?”²⁴¹ Tathāgate vā Tathāgatasāsane vā paramanipaccākāraṁ pavattamāno pavatteti. Spk offers no help, but the expression paramanipaccākāra occurs in 7:15 (I 178,16); see I, n. 472. We find another example at MN II 120,6 foll., in relation to King Pasenadi’s show of humble devotion towards the Buddha. It is puzzling that the text says a bhikkhu with taints destroyed, i.e., an arahant, should consider some benefit (atthavasaṁ sampassamāno) when he honours the Tathāgata, and the text adds to our puzzlement when just below it explains that the bhikkhu develops (bhāveti) the five faculties, as though he still had work to do to attain the final goal. [234]

3“It is, venerable sir, considering as benefit the unsurpassed security from bondage that a bhikkhu whose taints are destroyed conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.”

4“Good, good, Sāriputta! For, Sāriputta, it is considering as benefit the unsurpassed security from bondage that a bhikkhu whose taints are destroyed conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.

5“And what, Sāriputta, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching?”

6“Here, venerable sir, a bhikkhu whose taints are destroyed develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which leads to peace, leads to enlightenment. This, venerable sir, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.”

7“Good, good, Sāriputta! For that, Sāriputta, is the unsurpassed security from bondage that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathāgata and the Tathāgata’s teaching.

8“And what, Sāriputta, is the supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching?”

9“Here, venerable sir, a bhikkhu whose taints are destroyed dwells reverential and deferential towards the Teacher, the Dhamma, the Saṅgha, the training, and concentration.²⁴² At 16:13 (II 225,8-12) these are said to be the five things that lead to the nondecay and nondisappearance of the true Dhamma. This, venerable sir, is that supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching.” [235]

10“Good, good, Sāriputta! For that, Sāriputta, is the supreme honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathāgata and the Tathāgata’s teaching.”

59. Arising (1)

1At Sāvatthī. “Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One.”

60. Arising (2)

1At Sāvatthī. “Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One.”

1At Sāvatthī. “Bhikkhus, these five faculties, when developed and cultivated, lead to the abandoning of the fetters. What five? The faculty of faith … the faculty of wisdom. These five faculties….”

62. Underlying Tendencies

1“Bhikkhus, these five faculties, when developed and cultivated, lead to the uprooting of the underlying tendencies. What five? The faculty of faith … the faculty of wisdom. These five faculties….”

63. Full Understanding

1“Bhikkhus, these five faculties, when developed and cultivated, lead to the full understanding of the course. What five? The faculty of faith … the faculty of wisdom. These five faculties….”

64. The Destruction of the Taints

1“Bhikkhus, these five faculties, when developed and cultivated, lead to the destruction of the taints. What five? The faculty of faith … the faculty of wisdom.

2“These five faculties, when developed and cultivated, lead to the abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints. What five? The faculty of faith … the faculty of wisdom…..”

65. Two Fruits

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“When, bhikkhus, these five faculties have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.” [237]

66. Seven Benefits

1“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties.

2“When, bhikkhus, these five faculties have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?

3“One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna within the interval … an attainer of Nibbāna upon landing … an attainer of Nibbāna without exertion … an attainer of Nibbāna with exertion … one bound upstream, heading towards the Akaniṭṭha realm.

4“When, bhikkhus, these five faculties have been developed and cultivated, these seven fruits and benefits may be expected.”

67. The Tree (1)

1“Bhikkhus, just as, among the trees of Jambudīpa the rose-apple tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.

2“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to enlightenment…. The faculty of wisdom is a state conducive to enlightenment; it leads to enlightenment.

3“Just as, bhikkhus, among the trees of Jambudīpa the rose-apple tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.” [238]

68. The Tree (2)

1“Bhikkhus, just as, among the trees of the Tāvatiṁsa devas the coral tree²⁴³ Pārichattaka. I follow PED, though Liyanaratne explains the kiṁsuka as the coral tree (“South Asian Flora as Reflected in the Abhidhānappadīpikā,” §43). According to PED, the pārichattaka is Erythmia indica, but it is questionable whether the celestial trees mentioned here and in the next two suttas correspond to actual botanical species. See PED for references. is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief, that is, for the attainment of enlightenment.

2“And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith … The faculty of wisdom … that is, for the attainment of enlightenment.”

69. The Tree (3)

1“Bhikkhus, just as, among the trees of the asuras the trumpet-flower tree²⁴⁴ The trumpet-flower tree here = cittapāṭali; the silk-cotton tree of the asuras (in the following sutta) = kūṭasimbali. is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief … (all as above) … that is, for the attainment of enlightenment.”

70. The Tree (4)

1“Bhikkhus, just as, among the trees of the supaṇṇas the silk-cotton tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be their chief … (all as above) [239] … that is, for the attainment of enlightenment.”

1“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbāna.

2“And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release.

3“It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna.” [240]

(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)

4Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.

(To be elaborated by way of the faculties parallel to 45:139-48.)

1Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.

(To be elaborated parallel to 45:149-60.)

1Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.

(To be elaborated parallel to 45:161-70.)

1Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.

(To be elaborated parallel to 45:171-79.)

124. Higher Fetters

1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

2“What five? Here, bhikkhus, a bhikkhu develops the faculty of faith … the faculty of wisdom, which is based upon seclusion, dispassion, and cessation, maturing in release.

3“These five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”

4Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.

1“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbāna.

2“And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the faculty of faith … the faculty of wisdom, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.

3“It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbāna.” [242]

1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

2“What five? Here, bhikkhus, a bhikkhu develops the faculty of faith … [243] … the faculty of wisdom, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.

3“These five spiritual faculties are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”

4Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.

(All to be elaborated by way of the five faculties having as their final goal the removal of lust, the removal of hatred, the removal of delusion.)

[244]