The noble attainments described in terms of three faculties.
This was said by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, the Perfected One: that is what I heard.*These three faculties—also found at DN 33:1.10.111 and SN 48.23:1.3—are indicative of a growing fascination with analyzing the details of what exactly happens in the process of enlightenment. The exact meaning is not obvious, but the verses here offer clues to interpretation, so I annotate them closely.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, the Perfected One: that is what I heard.*These three faculties—also found at DN 33:1.10.111 and SN 48.23:1.3—are indicative of a growing fascination with analyzing the details of what exactly happens in the process of enlightenment. The exact meaning is not obvious, but the verses here offer clues to interpretation, so I annotate them closely.Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Mendicants, there are these three faculties.*The three faculties are mentioned in late canonical texts, which treat them as starting with the path to stream-entry. I believe, based on the terms themselves and the verses, that they concern the realization of arahantship. Briefly, the Abhidhamma Vibhaṅga, albeit cryptically, indicates that the first two faculties are the path to stream-entry and the practice of the trainee from stream-entry onward (Vb 5:24.1). The Nettipakaraṇa says the first faculty leads to overcoming the first three fetters, i.e. stream-entry (Ne 5:28.1). This is consistent with Ne 37:392.1 and the Peṭakopadesa at Pe 3:35.1, which explain this faculty as the effort to realize the four noble truths for the first time. Even more explicit is the Paṭisambhidāmagga at Ps 1.4:91.1 = Ps 1.1:513.1, which says the first faculty occurs at “the moment of the path to stream-entry”. The idea of the “path moment”, however, is alien to the Suttas, and indicates a substantial period of doctrinal development; these texts were all written long after the Buddha. The commentary builds on these explanations, for which see Bodhi’s note in Connected Discourses on SN 48.23. Despite this, the verses here say nothing about stream-entry, and speak solely about arahantship. What three? The faculty of understanding that enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened.*The key term is aññā (“enlightenment”), which is used throughout the Suttas to indicate the realization of arahantship specifically. The later texts take it as here being a synonym for the knowledge or realization of a stream-enterer. This is linguistically possible, but not supported by usage in the Suttas. | “The faculty of understanding that one’s enlightenment is imminent” is literally, “The faculty aware that ‘I shall know the unknown’.” These are the three faculties.”
“Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— imāni kho, bhikkhave, tīṇi indriyānī”ti.
“Mendicants, there are these three faculties.*The three faculties are mentioned in late canonical texts, which treat them as starting with the path to stream-entry. I believe, based on the terms themselves and the verses, that they concern the realization of arahantship. Briefly, the Abhidhamma Vibhaṅga, albeit cryptically, indicates that the first two faculties are the path to stream-entry and the practice of the trainee from stream-entry onward (Vb 5:24.1). The Nettipakaraṇa says the first faculty leads to overcoming the first three fetters, i.e. stream-entry (Ne 5:28.1). This is consistent with Ne 37:392.1 and the Peṭakopadesa at Pe 3:35.1, which explain this faculty as the effort to realize the four noble truths for the first time. Even more explicit is the Paṭisambhidāmagga at Ps 1.4:91.1 = Ps 1.1:513.1, which says the first faculty occurs at “the moment of the path to stream-entry”. The idea of the “path moment”, however, is alien to the Suttas, and indicates a substantial period of doctrinal development; these texts were all written long after the Buddha. The commentary builds on these explanations, for which see Bodhi’s note in Connected Discourses on SN 48.23. Despite this, the verses here say nothing about stream-entry, and speak solely about arahantship.“Tīṇimāni, bhikkhave, indriyāni. What three? Katamāni tīṇi? The faculty of understanding that enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened.*The key term is aññā (“enlightenment”), which is used throughout the Suttas to indicate the realization of arahantship specifically. The later texts take it as here being a synonym for the knowledge or realization of a stream-enterer. This is linguistically possible, but not supported by usage in the Suttas. | “The faculty of understanding that one’s enlightenment is imminent” is literally, “The faculty aware that ‘I shall know the unknown’.”Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ—These are the three faculties.” imāni kho, bhikkhave, tīṇi indriyānī”ti.
The Buddha spoke this matter. On this it is said:*Now follow three verses, which correlate one-by-one to the three faculties, and constitute the earliest explanation of the three faculties. In brief, the verses apply the three faculties to: (1) the path to arahantship; (2) the occasion of realizing arahantship; (3) one living as an arahant. They are not, in my view, reconcilable with the traditional interpretation.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Buddha spoke this matter. Etamatthaṁ bhagavā avoca. On this it is said:*Now follow three verses, which correlate one-by-one to the three faculties, and constitute the earliest explanation of the three faculties. In brief, the verses apply the three faculties to: (1) the path to arahantship; (2) the occasion of realizing arahantship; (3) one living as an arahant. They are not, in my view, reconcilable with the traditional interpretation.Tatthetaṁ iti vuccati:
“As a trainee trains,*This first line indicates that the first faculty is restricted to those who have entered the noble path. The tradition takes this as meaning all those who have entered the noble path, but I think it is a subset, namely the one “practicing to realize the fruit of arahantship”. This is a person, not a mind moment (MN 142:5.9). following the straight road, first they know about ending;*In the Suttas, this is normally the “knowledge of the ending of defilements”, which is characteristic of the arahant (eg. SN 12.23). enlightenment follows without delay.*Ending of defilements “without delay” (anantarā) is taught numerous time as the advanced meditation practice aimed squarely at arahantship in this very life, typically explained as seeing the impermanence of the five aggregates (SN 22.55:10.1, SN 22.81:5.1, AN 5.170, AN 6.27, AN 6.28). Also similar is the stock phrase “enlightenment in this very life” (diṭṭheva dhamme aññā, SN 47.36:1.9). This seems to exclude most of those on the noble path: even the non-returners can expect one more life. Only the seventh of the eight noble individuals, those who have entered the path to arahantship, are assured of enlightenment in this very life. Taken with the previous line, this indicates that those on the path to arahantship first see that the defilements are ending, then (as the next faculty) realize arahantship itself (see DN 34:1.3.25). In fact, it would seems as if the point of these three faculties is to clarify this process.
“Sekhassa sikkhamānassa, ujumaggānusārino; Khayasmiṁ paṭhamaṁ ñāṇaṁ, tato aññā anantarā.
“As a trainee trains,*This first line indicates that the first faculty is restricted to those who have entered the noble path. The tradition takes this as meaning all those who have entered the noble path, but I think it is a subset, namely the one “practicing to realize the fruit of arahantship”. This is a person, not a mind moment (MN 142:5.9).“Sekhassa sikkhamānassa, following the straight road, ujumaggānusārino; first they know about ending;*In the Suttas, this is normally the “knowledge of the ending of defilements”, which is characteristic of the arahant (eg. SN 12.23).Khayasmiṁ paṭhamaṁ ñāṇaṁ, enlightenment follows without delay.*Ending of defilements “without delay” (anantarā) is taught numerous time as the advanced meditation practice aimed squarely at arahantship in this very life, typically explained as seeing the impermanence of the five aggregates (SN 22.55:10.1, SN 22.81:5.1, AN 5.170, AN 6.27, AN 6.28). Also similar is the stock phrase “enlightenment in this very life” (diṭṭheva dhamme aññā, SN 47.36:1.9). This seems to exclude most of those on the noble path: even the non-returners can expect one more life. Only the seventh of the eight noble individuals, those who have entered the path to arahantship, are assured of enlightenment in this very life. Taken with the previous line, this indicates that those on the path to arahantship first see that the defilements are ending, then (as the next faculty) realize arahantship itself (see DN 34:1.3.25). In fact, it would seems as if the point of these three faculties is to clarify this process.tato aññā anantarā.
Then the knowledge comes to such a one, freed through enlightenment, with the end of the fetters of continued existence: ‘My freedom is unshakable.’*The second faculty comes immediately after defilements have ended, when the new arahant reflects on their experience and understands that they are no longer trapped in the cycle of rebirth.
Tato aññāvimuttassa, ñāṇaṁ ve hoti tādino; Akuppā me vimuttīti, bhavasaṁyojanakkhayā.
Then the knowledge comes Tato aññāvimuttassa, to such a one, freed through enlightenment, ñāṇaṁ ve hoti tādino; with the end of the fetters of continued existence: Akuppā me vimuttīti, ‘My freedom is unshakable.’*The second faculty comes immediately after defilements have ended, when the new arahant reflects on their experience and understands that they are no longer trapped in the cycle of rebirth.bhavasaṁyojanakkhayā.
Accomplished in the faculties, peaceful, in love with the state of peace, they bear their final body, having vanquished MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario with his legions.”*The final faculty is the arahant living out their last life in peace.
Sa ve indriyasampanno,*Sa ve → sace (sya-all) santo santipade rato; Dhāreti antimaṁ dehaṁ, jetvā māraṁ savāhinin”ti.
Accomplished in the faculties, Sa ve indriyasampanno,*Sa ve → sace (sya-all)peaceful, in love with the state of peace, santo santipade rato; they bear their final body, Dhāreti antimaṁ dehaṁ, having vanquished MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario with his legions.”*The final faculty is the arahant living out their last life in peace.jetvā māraṁ savāhinin”ti.
This too is a matter that was spoken by the Blessed One: that is what I heard.
Ayampi attho vutto bhagavatā, iti me sutanti.
This too is a matter that was spoken by the Blessed One: that is what I heard. Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
Tatiyaṁ.