Linked Discourses on the Faculties

The Chapter on the Plain Version

SN 48.1 Plain Version Suddhikasutta

At Sāvatthī.

There the Buddha said:

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties."

SN 48.2 A Stream-Enterer (1st) Paṭhamasotāpannasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties' gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 48.3 A Stream-Enterer (2nd) Dutiyasotāpannasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to truly understand these five faculties' origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 48.4 A Perfected One (1st) Paṭhamaarahantasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A noble disciple comes to be freed by not grasping after truly understanding these five faculties' gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment."

SN 48.5 A Perfected One (2nd) Dutiyaarahantasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. A mendicant comes to be freed by not grasping after truly understanding these five faculties' origin, ending, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment."

SN 48.6 Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

There are ascetics and brahmins who don't truly understand the gratification, drawback, and escape when it comes to these five faculties. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 48.7 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

"Mendicants, there are ascetics and brahmins who don't understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They don't understand the faculty of energy ... mindfulness ... immersion ... wisdom, its origin, its cessation, and the practice that leads to its cessation. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation. They do understand the faculty of energy ... mindfulness ... immersion ... wisdom, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 48.8 Should Be Seen Daṭṭhabbasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

And where should the faculty of faith be seen? In the four factors of stream-entry.

And where should the faculty of energy be seen? In the four right efforts.

And where should the faculty of mindfulness be seen? In the four kinds of mindfulness meditation.

And where should the faculty of immersion be seen? In the four absorptions.

And where should the faculty of wisdom be seen? In the four noble truths.

These are the five faculties."

SN 48.9 Analysis (1st) Paṭhamavibhaṅgasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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 Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' This is called the faculty of faith.

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. This is called the faculty of energy.

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. This is called the faculty of mindfulness.

And what is the faculty of immersion? It's when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

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. This is called the faculty of wisdom.

These are the five faculties."

SN 48.10 Analysis (2nd) Dutiyavibhaṅgasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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 Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' This is called the faculty of faith.

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.

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.

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.' Giving up pleasure and pain, and ending 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.

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.

These are the five faculties."

The Chapter on Weaker

SN 48.11 Gain Paṭilābhasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

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 Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' This is called the faculty of faith.

And what is the faculty of energy? The energy that's gained in connection with the four right efforts. This is called the faculty of energy.

And what is the faculty of mindfulness? The mindfulness that's gained in connection with the four kinds of mindfulness meditation. This is called the faculty of mindfulness.

And what is the faculty of immersion? It's when a noble disciple, relying on letting go, gains immersion, gains unification of mind. This is called the faculty of immersion.

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. This is called the faculty of wisdom.

These are the five faculties."

SN 48.12 In Brief (1st) Paṭhamasaṁkhittasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're a non-returner. If they are weaker still, they're a once-returner. If they are weaker still, they're a stream-enterer. If they're weaker still, they're a follower of teachings. If they're weaker still, they're a follower by faith."

SN 48.13 In Brief (2nd) Dutiyasaṁkhittasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're a non-returner ... a once-returner ... a stream-enterer ... a follower of teachings ... a follower by faith.

So from a diversity of faculties there's a diversity of fruits. And from a diversity of fruits there's a diversity of persons."

SN 48.14 In Brief (3rd) Tatiyasaṁkhittasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're a non-returner ... a once-returner ... a stream-enterer ... a follower of teachings ... a follower by faith.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These five faculties are not a waste, I say."

SN 48.15 In Detail (1st) Paṭhamavitthārasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're one who is extinguished between one life and the next ... one who is extinguished upon landing ... one who is extinguished without extra effort ... one who is extinguished with extra effort ... one who heads upstream, going to the Akaniṭṭha realm ... a once-returner ... a stream-enterer ... a follower of teachings ... a follower by faith."

SN 48.16 In Detail (2nd) Dutiyavitthārasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're one who is extinguished between one life and the next ... one who is extinguished upon landing ... one who is extinguished without extra effort ... one who is extinguished with extra effort ... one who heads upstream, going to the Akaniṭṭha realm ... a once-returner ... a stream-enterer ... a follower of teachings ... a follower by faith.

So from a diversity of faculties there's a diversity of fruits. And from a diversity of fruits there's a diversity of persons."

SN 48.17 In Detail (3rd) Tatiyavitthārasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're one who is extinguished between one life and the next ... one who is extinguished upon landing ... one who is extinguished without extra effort ... one who is extinguished with extra effort ... one who heads upstream, going to the Akaniṭṭha realm ... a once-returner ... a stream-enterer ... a follower of teachings ... a follower by faith.

So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. These five faculties are not a waste, I say."

SN 48.18 Practicing Paṭipannasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're practicing to realize the fruit of perfection ... a non-returner ... practicing to realize the fruit of non-return ... a once-returner ... practicing to realize the fruit of once-return ... a stream-enterer ... practicing to realize the fruit of stream-entry. Someone who totally and utterly lacks these five faculties is an outsider who belongs with the ordinary persons, I say."

SN 48.19 Endowed Sampannasutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, they speak of someone who is 'accomplished regarding the faculties'. How is someone accomplished regarding the faculties defined?"

"Mendicant, it's when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom that lead to peace and awakening. This is how someone who is accomplished regarding the faculties is defined."

SN 48.20 The Ending of Defilements Āsavakkhayasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

It's because of developing and cultivating these five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements."

The Chapter on the Six Faculties

SN 48.21 Future Lives Punabbhavasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. As long as I didn't truly understand these five faculties' gratification, drawback, and escape, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these five faculties' gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 48.22 The Life Faculty Jīvitindriyasutta

"Mendicants, there are these three faculties. What three? The faculties of femininity, masculinity, and life. These are the three faculties."

SN 48.23 The Faculty of Enlightenment Aññindriyasutta

"Mendicants, there are these three faculties. What three? The faculty of understanding that one's enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened. These are the three faculties."

SN 48.24 A One-Seeder Ekabījīsutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they're one who is extinguished between one life and the next ... one who is extinguished upon landing ... one who is extinguished without extra effort ... one who is extinguished with extra effort ... one who heads upstream, going to the Akaniṭṭha realm ... a once-returner ... a one-seeder ... one who goes from family to family ... one who has seven rebirths at most ... a follower of teachings ... a follower by faith."

SN 48.25 Plain Version Suddhakasutta

"Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. These are the six faculties."

SN 48.26 A Stream-Enterer Sotāpannasutta

"Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A noble disciple comes to truly understand these six faculties' origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 48.27 A Perfected One Arahantasutta

"Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind. A mendicant comes to be freed by not grasping after truly understanding these six faculties' origin, ending, gratification, drawback, and escape.

Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment."

SN 48.28 Awakened Sambuddhasutta

"Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

As long as I didn't truly understand these six faculties' gratification, drawback, and escape, I didn't announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand these six faculties' gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: 'My freedom is unshakable; this is my last rebirth; now there'll be no more future lives.'"

SN 48.29 Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta

"Mendicants, there are these six faculties. What six? The faculties of the eye, ear, nose, tongue, body, and mind.

There are ascetics and brahmins who don't truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 48.30 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

"Mendicants, there are ascetics and brahmins who don't understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They don't understand the ear faculty ... nose faculty ... tongue faculty ... body faculty ... mind faculty, its origin, its cessation, and the practice that leads to its cessation. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. They understand the ear faculty ... nose faculty ... tongue faculty ... body faculty ... mind faculty, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

The Chapter on the Pleasure Faculty

SN 48.31 Plain Version Suddhikasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. These are the five faculties."

SN 48.32 A Stream-Enterer Sotāpannasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A noble disciple comes to truly understand these five faculties' origin, ending, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening."

SN 48.33 A Perfected One Arahantasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity. A mendicant comes to be freed by not grasping after truly understanding these five faculties' origin, ending, gratification, drawback, and escape.

Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment."

SN 48.34 Ascetics and Brahmins (1st) Paṭhamasamaṇabrāhmaṇasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

There are ascetics and brahmins who don't truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 48.35 Ascetics and Brahmins (2nd) Dutiyasamaṇabrāhmaṇasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

Mendicants, there are ascetics and brahmins who don't understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who don't understand the faculty of pain ... happiness ... sadness ... equanimity, its origin, its cessation, and the practice that leads to its cessation. I don't deem them as true ascetics and brahmins. Those venerables don't realize the goal of life as an ascetic or brahmin, and don't live having realized it with their own insight.

There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. There are ascetics and brahmins who do understand the faculty of pain ... happiness ... sadness ... equanimity, its origin, its cessation, and the practice that leads to its cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight."

SN 48.36 Analysis (1st) Paṭhamavibhaṅgasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that's born from physical contact. This is called the faculty of pleasure.

And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that's born from physical contact. This is called the faculty of pain.

And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that's born from mind contact. This is called the faculty of happiness.

And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that's born from mind contact. This is called the faculty of sadness.

And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

These are the five faculties."

SN 48.37 Analysis (2nd) Dutiyavibhaṅgasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that's born from physical contact. This is called the faculty of pleasure.

And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that's born from physical contact. This is called the faculty of pain.

And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that's born from mind contact. This is called the faculty of happiness.

And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that's born from mind contact. This is called the faculty of sadness.

And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

These are the five faculties."

SN 48.38 Analysis (3rd) Tatiyavibhaṅgasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

And what is the faculty of pleasure? Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that's born from physical contact. This is called the faculty of pleasure.

And what is the faculty of pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that's born from physical contact. This is called the faculty of pain.

And what is the faculty of happiness? Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that's born from mind contact. This is called the faculty of happiness.

And what is the faculty of sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that's born from mind contact. This is called the faculty of sadness.

And what is the faculty of equanimity? Neither pleasant nor unpleasant feeling, whether physical or mental. This is the faculty of equanimity.

In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. The faculties of pain and sadness should be seen as painful feeling. The faculty of equanimity should be seen as neutral feeling.

That's how these five faculties, depending on how they're explained, having been five become three, and having been three become five."

SN 48.39 The Simile of the Fire Sticks Kaṭṭhopamasutta

"Mendicants, there are these five faculties. What five? The faculties of pleasure, pain, happiness, sadness, and equanimity.

The faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: 'I'm in a state of pleasure.' With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.

The faculty of pain arises dependent on a contact to be experienced as painful. When in a state of pain, you understand: 'I'm in a state of pain.' With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.

The faculty of happiness arises dependent on a contact to be experienced as happiness. When in a state of happiness, you understand: 'I'm in a state of happiness.' With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.

The faculty of sadness arises dependent on a contact to be experienced as sadness. When in a state of sadness, you understand: 'I'm in a state of sadness.' With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.

The faculty of equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: 'I'm in a state of equanimity.' With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. When in a state of pleasure, you understand: 'I'm in a state of pleasure.' With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.

The faculty of pain ... happiness ... sadness ... equanimity arises dependent on a contact to be experienced as equanimous. When in a state of equanimity, you understand: 'I'm in a state of equanimity.' With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops."

SN 48.40 Irregular Order Uppaṭipāṭikasutta

"Mendicants, there are these five faculties. What five? The faculties of pain, sadness, pleasure, happiness, and equanimity.

While a mendicant is meditating---diligent, keen, and resolute---the faculty of pain arises. They understand: 'The faculty of pain has arisen in me. And that has a basis, a source, a condition, and a reason. It's not possible for the faculty of pain to arise without a basis, a source, a condition, or a reason.' They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that's arisen ceases without anything left over. And where does that faculty of pain that's arisen cease without anything left over? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That's where the faculty of pain that's arisen ceases without anything left over. They're called a mendicant who understands the cessation of the faculty of pain, and who applies their mind to that end.

While a mendicant is meditating---diligent, keen, and resolute---the faculty of sadness arises. They understand: 'The faculty of sadness has arisen in me. And that has a basis, a source, a condition, and a reason. It's not possible for the faculty of sadness to arise without a basis, a source, a condition, or a reason.' They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that's arisen ceases without anything left over. And where does that faculty of sadness that's arisen cease without anything left over? It's when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains 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. That's where the faculty of sadness that's arisen ceases without anything left over. They're called a mendicant who understands the cessation of the faculty of sadness, and who applies their mind to that end.

While a mendicant is meditating---diligent, keen, and resolute---the faculty of pleasure arises. They understand: 'The faculty of pleasure has arisen in me. And that has a basis, a source, a condition, and a reason. It's not possible for the faculty of pleasure to arise without a basis, a source, a condition, or a reason.' They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that's arisen ceases without anything left over. And where does that faculty of pleasure that's arisen cease without anything left over? It's when, with the fading away of rapture, a mendicant enters and remains 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.' That's where the faculty of pleasure that's arisen ceases without anything left over. They're called a mendicant who understands the cessation of the faculty of pleasure, and who applies their mind to that end.

While a mendicant is meditating---diligent, keen, and resolute---the faculty of happiness arises. They understand: 'The faculty of happiness has arisen in me. And that has a basis, a source, a condition, and a reason. It's not possible for the faculty of happiness to arise without a basis, a source, a condition, or a reason.' They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that's arisen ceases without anything left over. And where does that faculty of happiness that's arisen cease without anything left over? It's when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That's where the faculty of happiness that's arisen ceases without anything left over. They're called a mendicant who understands the cessation of the faculty of happiness, and who applies their mind to that end.

While a mendicant is meditating---diligent, keen, and resolute---the faculty of equanimity arises. They understand: 'The faculty of equanimity has arisen in me. And that has a basis, a source, a condition, and a reason. It's not possible for the faculty of equanimity to arise without a basis, a source, a condition, or a reason.' They understand the faculty of equanimity, its origin, its cessation, and where that faculty of equanimity that's arisen ceases without anything left over. And where does that faculty of equanimity that's arisen cease without anything left over? It's when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That's where the faculty of equanimity that's arisen ceases without anything left over. They're called a mendicant who understands the cessation of the faculty of equanimity, and who applies their mind to that end."

The Chapter on Old Age

SN 48.41 Old Age Jarādhammasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra's mother in the Eastern Monastery. Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.

Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha's limbs he said:

"It's incredible, sir, it's amazing, how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it's apparent that there has been a deterioration in your faculties of eye, ear, nose, tongue, and body."

"That's how it is, Ānanda. When young you're liable to grow old; when healthy you're liable to get sick; and when alive you're liable to die. The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it's apparent that there has been a deterioration in the faculties of eye, ear, nose, tongue, and body."

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

"Curse this wretched old age,
which makes you so ugly.
That's how much this delightful puppet
is ground down by old age.

Even if you live for a hundred years,
you'll still end up dying.
Death spares no-one,
but crushes all underfoot."

SN 48.42 The Brahmin Uṇṇābha Uṇṇābhabrāhmaṇasutta

At Sāvatthī.

Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"Worthy Gotama, these five faculties have different domains and different ranges, and don't experience each others' domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?"

"Brahmin, these five faculties have different domains and different ranges, and don't experience each others' domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges."

"But worthy Gotama, what does the mind have recourse to?"

"The mind has recourse to mindfulness."

"But what does mindfulness have recourse to?"

"Mindfulness has recourse to freedom."

"But what does freedom have recourse to?"

"Freedom has recourse to extinguishment."

"But what does extinguishment have recourse to?"

"This question goes too far, brahmin! You weren't able to grasp the limit of questioning. For extinguishment is the culmination, destination, and end of the spiritual life."

And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, not long after he had left, the Buddha addressed the mendicants: "Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?"

"On the western wall, sir."

"In the same way, the brahmin Uṇṇābha's faith in the Realized One is settled, rooted, and planted deep. It's strong and can't be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world."

SN 48.43 At Sāketa Sāketasutta

So I have heard. At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. There the Buddha addressed the mendicants: "Mendicants, is there a method in which the five faculties become the five powers, and the five powers become the five faculties?"

"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."

"Mendicants, there is a method in which the five faculties become the five powers, and the five powers become the five faculties.

And what is that method? The faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island. There's a method in which that river can be reckoned to have just one stream. But there's also a method in which that river can be reckoned to have two streams.

And what's the method in which that river can be reckoned to have just one stream? By taking into account the water to the east and the west of the island, that river can be reckoned to have just one stream.

And what's the method in which that river can be reckoned to have two streams? By taking into account the water to the north and the south of the island, that river can be reckoned to have two streams.

By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith. The faculty of energy is the power of energy, and the power of energy is the faculty of energy. The faculty of mindfulness is the power of mindfulness, and the power of mindfulness is the faculty of mindfulness. The faculty of immersion is the power of immersion, and the power of immersion is the faculty of immersion. The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.

It's because of developing and cultivating the five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements."

SN 48.44 At the Eastern Gate Pubbakoṭṭhakasutta

So I have heard. At one time the Buddha was staying in Sāvatthī at the eastern gate. Then the Buddha said to Venerable Sāriputta:

"Sāriputta, do you have faith that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death?"

"Sir, in this case I don't rely on faith in the Buddha's claim that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death. There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. I have known, seen, understood, realized, and experienced this with wisdom. I have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death."

"Good, good, Sāriputta! There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter. But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that the faculties of faith, energy, mindfulness, immersion, and wisdom, when developed and cultivated, culminate, finish, and end in freedom from death."

SN 48.45 At the Eastern Monastery (1st) Paṭhamapubbārāmasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra's mother in the Eastern Monastery. There the Buddha addressed the mendicants: "Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'?"

"Our teachings are rooted in the Buddha. ..."

"A mendicant must develop and cultivate one faculty so that they can declare enlightenment. What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized. This is the one faculty that a mendicant must develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'."

SN 48.46 At the Eastern Monastery (2nd) Dutiyapubbārāmasutta

The same setting.

"Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'?"

"Our teachings are rooted in the Buddha. ..."

"A mendicant must develop and cultivate two faculties so that they can declare enlightenment. What two? Noble wisdom and noble freedom. For their noble wisdom is the faculty of wisdom. And their noble freedom is the faculty of immersion.

These are the two faculties that a mendicant must develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'."

SN 48.47 At the Eastern Monastery (3rd) Tatiyapubbārāmasutta

The same setting.

"Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'?"

"Our teachings are rooted in the Buddha. ..."

"A mendicant must develop and cultivate four faculties so that they can declare enlightenment. What four? The faculties of energy, mindfulness, immersion, and wisdom.

These are the four faculties that a mendicant must develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'."

SN 48.48 At the Eastern Monastery (4th) Catutthapubbārāmasutta

The same setting.

"Mendicants, how many faculties must a mendicant develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'?"

"Our teachings are rooted in the Buddha. ..."

"A mendicant must develop and cultivate five faculties so that they can declare enlightenment. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom.

These are the five faculties that a mendicant must develop and cultivate so that they can declare enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place"'."

SN 48.49 About Bhāradvāja the Alms-Gatherer Piṇḍolabhāradvājasutta

So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita's Monastery.

Now at that time Venerable Bhāradvāja the Alms-Gatherer had declared enlightenment: "I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said, "What reason does Bhāradvāja the Alms-Gatherer see for doing this?"

"It's because Bhāradvāja the Alms-Gatherer has developed and cultivated three faculties that he declares enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'

What three? The faculties of mindfulness, immersion, and wisdom.

It's because Bhāradvāja the Alms-Gatherer has developed and cultivated these three faculties that he declares enlightenment.

What's the culmination of these three faculties? They culminate in ending. In the ending of what? Of rebirth, old age, and death.

It's because he sees that they culminate in the ending of rebirth, old age, and death that Bhāradvāja the Alms-Gatherer declares enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."'"

SN 48.50 At Āpaṇa Āpaṇasutta

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa. Then the Buddha said to Venerable Sāriputta:

"Sāriputta, would a noble disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?"

"Sir, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.

You can expect that a faithful noble disciple will live 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. For their energy is the faculty of energy.

You can expect that a faithful and energetic noble disciple will be mindful, with utmost mindfulness and alertness, able to remember and recall what was said and done long ago. For their mindfulness is the faculty of mindfulness.

You can expect that a faithful, energetic, and mindful noble disciple will, relying on letting go, gain immersion, gain unification of mind. For their samādhi is the faculty of immersion.

You can expect that a faithful, energetic, mindful noble disciple with their mind immersed in samādhi will understand this: 'Transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime. That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.' For their noble wisdom is the faculty of wisdom.

When a noble disciple has tried again and again, recollected again and again, entered immersion again and again, and understood with wisdom again and again, they will be confident of this: 'I have previously heard of these things. But now I have direct meditative experience of them, and see them with penetrating wisdom.' For their faith is the faculty of faith."

"Good, good, Sāriputta!

Sāriputta, a noble disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. ..."

The Buddha then repeated Sāriputta's answer word for word.

The Chapter on the Boar's Cave

SN 48.51 At Sālā Sālasutta

So I have heard. At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. There the Buddha addressed the mendicants: "Mendicants, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

SN 48.52 In the Land of the Mallas Mallikasutta

So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa. There the Buddha addressed the mendicants:

"Mendicants, as long as noble knowledge hasn't arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

It's just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed. But when the roof peak is lifted into place, the rafters become stable and fixed.

In the same way, as long as noble knowledge hasn't arisen for a noble disciple the four faculties are not stable and fixed. But when noble knowledge has arisen for a noble disciple the four faculties become stable and fixed.

What four? The faculties of faith, energy, mindfulness, and immersion. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized."

SN 48.53 A Trainee Sekhasutta

So I have heard. At one time the Buddha was staying near Kosambī, in Ghosita's Monastery. There the Buddha addressed the mendicants: "Mendicants, is there a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept?"

"Our teachings are rooted in the Buddha. ..."

"There is a way that a mendicant who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a mendicant who is an adept, standing at the level of an adept, can understand that they are an adept.

And what is a way that a mendicant who is a trainee can understand that they are a trainee? It's when a mendicant who is a trainee truly understands: '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 a way that a mendicant who is a trainee can understand that they are a trainee.

Furthermore, a mendicant who is a trainee reflects: 'Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?' They understand: 'There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.' This too is a way that a mendicant who is a trainee can understand that they are a trainee.

Furthermore, a mendicant who is a trainee understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. And although they don't have direct meditative experience of their destination, apex, fruit, and culmination, they do see them with penetrating wisdom. This too is a way that a mendicant who is a trainee can understand that they are a trainee.

And what is the way that a mendicant who is an adept can understand that they are an adept? It's when a mendicant who is an adept understands the five faculties: faith, energy, mindfulness, immersion, and wisdom. They have direct meditative experience of their destination, apex, fruit, and culmination, and they see them with penetrating wisdom. This is a way that a mendicant who is an adept can understand that they are an adept.

Furthermore, a mendicant who is an adept understands the six faculties: eye, ear, nose, tongue, body, and mind. They understand: 'These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.' This too is a way that a mendicant who is an adept can understand that they are an adept."

SN 48.54 Footprints Padasutta

"The footprints of all creatures that walk can fit inside an elephant's footprint, so an elephant's footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.

And what are the steps that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are steps that lead to awakening, in that they lead to becoming awakened.

The footprints of all creatures that walk can fit inside an elephant's footprint, so an elephant's footprint is said to be the biggest of them all. In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened."

SN 48.55 Heartwood Sārasutta

"Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.

Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

SN 48.56 Grounded Patiṭṭhitasutta

"Mendicants, when a mendicant is grounded in one thing the five faculties become developed, well developed. What one thing? Diligence. And what is diligence? It's when a mendicant looks after their mind when it comes to defilements and things that stimulate defilements. As they do so the faculties of faith, energy, mindfulness, immersion, and wisdom are fully developed. That's how when a mendicant is grounded in one thing the five faculties become developed, well developed."

SN 48.57 With the Divinity Sahampati Sahampatibrahmasutta

At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd's banyan tree on the bank of the Nerañjarā River.

Then as he was in private retreat this thought came to his mind, "When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death."

Then the divinity Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

"That's so true, Blessed One! That's so true, Holy One! When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they culminate, finish, and end in freedom from death.

Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa. There they knew me as the mendicant Sahaka. Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the realm of divinity. There they know me as the divinity Sahampati.

That's so true, Blessed One! That's so true, Holy One! I know and see how when these five faculties are developed and cultivated they culminate, finish, and end in freedom from death."

SN 48.58 The Boar's Cave Sūkarakhatasutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain in the Boar's Cave. Then the Buddha said to Venerable Sāriputta:

"Sāriputta, considering what benefit does a mendicant with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?"

"Sir, it is considering the supreme sanctuary from the yoke that a mendicant with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions."

"Good, good, Sāriputta! For it is considering the supreme sanctuary from the yoke that a mendicant whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.

And what is that supreme sanctuary from the yoke?"

"It's when a mendicant with defilements ended develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which lead to peace and awakening. It is considering this supreme sanctuary from the yoke that a mendicant with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions."

"Good, good, Sāriputta! For this is that supreme sanctuary from the yoke.

And what is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions?"

"It's when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. This is that utmost devotion."

"Good, good, Sāriputta! For this is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions."

SN 48.59 Arising (1st) Paṭhamauppādasutta

At Sāvatthī.

"Mendicants, these five faculties don't arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These five faculties don't arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared."

SN 48.60 Arising (2nd) Dutiyauppādasutta

"Mendicants, these five faculties don't arise to be developed and cultivated apart from the Holy One's training. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These five faculties don't arise to be developed and cultivated apart from the Holy One's training."

The Chapter on Leading to Awakening

SN 48.61 Fetters Saṁyojanasutta

At Sāvatthī.

"Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters."

SN 48.62 Tendencies Anusayasutta

"Mendicants, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies."

SN 48.63 Complete Understanding Pariññāsutta

"Mendicants, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the complete understanding of the course of time."

SN 48.64 Ending of Defilements Āsavakkhayasutta

"Mendicants, when these five faculties are developed and cultivated they lead to the ending of defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to the ending of defilements."

"Mendicants, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements."

SN 48.65 Two Fruits Paṭhamaphalasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Because of developing and cultivating these five faculties, one of two results can be expected: enlightenment in this very life, or if there's something left over, non-return."

SN 48.66 Seven Benefits Dutiyaphalasutta

"Mendicants, there are these five faculties. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. These are the five faculties.

Because of developing and cultivating these five faculties, seven fruits and benefits can be expected. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they're extinguished between one life and the next ... they're extinguished upon landing ... they're extinguished without extra effort ... they're extinguished with extra effort ... they head upstream, going to the Akaniṭṭha realm.

Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected."

SN 48.67 A Tree (1st) Paṭhamarukkhasutta

"Mendicants, of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees in the Black Plum Tree Land, the black plum is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

SN 48.68 A Tree (2nd) Dutiyarukkhasutta

"Mendicants, of all the trees belonging to the gods of the thirty-three, the Shady Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.

And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.

Of all the trees belonging to the gods of the thirty-three, the Shady Orchid Tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

SN 48.69 A Tree (3rd) Tatiyarukkhasutta

"Mendicants, of all the trees belonging to the titans, the vivid patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees belonging to the titans, the vivid patala is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

SN 48.70 A Tree (4th) Catuttharukkhasutta

"Mendicants, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. And what are the qualities that lead to awakening? The faculties of faith, energy, mindfulness, immersion, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened."

The Chapter of Abbreviated Texts on the Ganges

SN 48.71--82 Slanting East, Etc. Gaṅgāpeyyālavagga

"Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

How so? It's when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment."

::: footnotesize Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that's how this chapter is recited. :::

The Chapter on Diligence

SN 48.83--92 The Chapter on Diligence Appamādavagga

(Tell in full as in the chapter on diligence at SN 45.139--148.)

::: footnotesize The Realized One, footprint, roof peak,
roots, heartwood, jasmine,
monarch, sun and moon,
and cloth is the tenth. :::

The Chapter on Hard Work

SN 48.93--104 The Chapter on Hard Work Balakaraṇīyavagga

(Tell in full as in the chapter on hard work at SN 45.149--160.)

::: footnotesize Hard work, seeds, and dragons,
a tree, a pot, and a spike,
the atmosphere, and two on clouds,
a ship, a guest house, and a river. :::

The Chapter on Searches

SN 48.105--114 The Chapter on Searches Esanāvagga

(Tell in full as in the chapter on searches at SN 45.161--170.)

::: footnotesize Searches, discriminations, defilements,
states of existence, three kinds of suffering,
barrenness, stains, and troubles,
feelings, craving, and thirst. :::

The Chapter on Floods

SN 48.115--124 Floods, etc. Oghavagga

"Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It's when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.

These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters."

(Tell in full as in the Linked Discourses on the Path, SN 45.171--179, with the above as the final discourse.)

Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.

Another Chapter of Abbreviated Texts on the Ganges

SN 48.125--136 Another on Sloping East, Etc. Punagaṅgāpeyyālavagga

"Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.

How so? It's when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion. That's how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment."

Six on slanting to the east,
and six on slanting to the ocean;
these two sixes make twelve,
and that's how this chapter is recited.

Another Chapter on Diligence

SN 48.137--146 Another Chapter on Diligence Punaappamādavagga

(This text consists of the title only. Tell in full as in SN 45.139--148, removal of greed version.)

Another Chapter on Hard Work

SN 48.147--158 Another Chapter on Hard Work Punagaṅgāpeyyālavagga

(This text consists of the title only. Tell in full as in SN 45.149--160, removal of greed version.)

Another Chapter on Searches

SN 48.159--168 Another Chapter on Searches Punaesanāvagga

(Tell in full as in SN 45.161--170, removal of greed version.)

Another Chapter on Floods

SN 48.169--178 Another Series on Floods, Etc. Punaoghavagga

"Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. What five? It's when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.

These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters."

Floods, yokes, grasping,
ties, and underlying tendencies,
kinds of sensual stimulation, hindrances,
aggregates, and fetters high and low.