Analysis (2nd)

“Mendicants, there are these five faculties. *This discourse combines the definitions of the previous two, with the exception of faith, for which the four factors of stream-entry are not mentioned.What five? The faculties of faith, energy, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, immersion, and wisdom.

“Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṁ …pe… paññindriyaṁ.

“Mendicants, there are these five faculties. *This discourse combines the definitions of the previous two, with the exception of faith, for which the four factors of stream-entry are not mentioned.“Pañcimāni, bhikkhave, indriyāni. What five? Katamāni pañca? The faculties of faith, energy, mindfulness, immersion, and wisdom. Saddhindriyaṁ …pe… paññindriyaṁ.

And what is the faculty of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened 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, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the faculty of faith.

Katamañca, bhikkhave, saddhindriyaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti—idaṁ vuccati, bhikkhave, saddhindriyaṁ.

And what is the faculty of faith? Katamañca, bhikkhave, saddhindriyaṁ? It’s when a noble disciple has faith in the Realized One’s awakening: Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti—This is called the faculty of faith. idaṁ vuccati, bhikkhave, saddhindriyaṁ.

And what is the faculty of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called the faculty of energy.

Katamañca, bhikkhave, vīriyindriyaṁ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—*dhammānaṁ ṭhitiyā → samāpattiyā (sya-all, km, mr)idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

And what is the faculty of energy? Katamañca, bhikkhave, vīriyindriyaṁ? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—*dhammānaṁ ṭhitiyā → samāpattiyā (sya-all, km, mr)This is called the faculty of energy. idaṁ vuccati, bhikkhave, vīriyindriyaṁ.

And what is the faculty of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the faculty of mindfulness.

Katamañca, bhikkhave, satindriyaṁ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ—idaṁ vuccati, bhikkhave, satindriyaṁ.

And what is the faculty of mindfulness? Katamañca, bhikkhave, satindriyaṁ? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings … vedanāsu …pe… mind … citte …pe… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ—This is called the faculty of mindfulness. idaṁ vuccati, bhikkhave, satindriyaṁ.

And what is the faculty of immersion? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the faculty of immersion.

Katamañca, bhikkhave, samādhindriyaṁ? Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—idaṁ vuccati, bhikkhave, samādhindriyaṁ.

And what is the faculty of immersion? Katamañca, bhikkhave, samādhindriyaṁ? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—This is called the faculty of immersion. idaṁ vuccati, bhikkhave, samādhindriyaṁ.

And what is the faculty of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the faculty of wisdom.

Katamañca, bhikkhave, paññindriyaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti—idaṁ vuccati, bhikkhave, paññindriyaṁ.

And what is the faculty of wisdom? Katamañca, bhikkhave, paññindriyaṁ? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti—This is called the faculty of wisdom. idaṁ vuccati, bhikkhave, paññindriyaṁ.