Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati āpaṇaṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:
Thus have I heard—At one time, the Blessed One was dwelling in the |Anga country::name of a country; capital Campā; modern day Bengal [aṅga]|, in a market town of the |Angans::name of the people of Bengal; Bengalis [aṅgā]| called |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|. There, the Blessed One addressed the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|:
“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?
“Sāriputta, a disciple of the Noble Ones who is entirely devoted to the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| and has |complete confidence::total faith [abhippasanna]| in him—would he have any |doubt::have uncertainty, perplexity, hesitation [kaṅkhati]| or uncertainty about the Tathāgata or the Tathāgata’s teaching?”
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Venerable sir, a disciple of the Noble Ones who is entirely devoted to the Tathāgata and has complete confidence in him would not have any doubt or uncertainty about the Tathāgata or the Tathāgata’s teaching.
saddhassa hi, bhante, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati—akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁ hissa, bhante, vīriyaṁ tadassa vīriyindriyaṁ.
For, venerable sir, it is to be expected that a disciple of the Noble Ones who has faith will dwell with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is firm, steadfast in striving, and never lays down the yoke of wholesome qualities. That energy of his, venerable sir, is his faculty of energy.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṁ.
For, venerable sir, it is to be expected that a disciple of the Noble Ones who has faith and has aroused energy will be mindful, possessing supreme mindfulness and skillfulness, remembering and recollecting what was done and said long ago. That mindfulness of his, venerable sir, is his faculty of mindfulness.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. Yo hissa, bhante, samādhi tadassa samādhindriyaṁ.
For, venerable sir, it is to be expected that a disciple of the Noble Ones who has faith, has aroused energy, and has established mindfulness, having made |letting go::complete relinquishment, giving up, release [vossagga]| the object, will attain |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, will attain |unification of mind::oneness of mind; lit. one place state [citta + ekaggatā]|. That collectedness of his, venerable sir, is his faculty of collectedness.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— anamataggo kho saṁsāro. Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Yā hissa, bhante, paññā tadassa paññindriyaṁ.
For, venerable sir, it is to be expected that a disciple of the Noble Ones who has faith, has aroused energy, has established mindfulness, and has a collected mind will discern thus: ‘This |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. But the remainderless fading away and cessation of this dark mass of ignorance—this state is peaceful, this state is sublime, that is, |the stilling of all intentional constructs::calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all ‘I’, ‘me’, ‘mine’ making [sabbūpadhipaṭinissagga]|, the |wearing away of craving::depletion of craving, wanting, yearning, passion [taṇhākkhaya]|, dispassion, cessation, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.’ That wisdom of his, venerable sir, is his faculty of wisdom.
Saddho so, bhante, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.
Venerable sir, having strived again and again like this, having remembered again and again like this, having collected the mind again and again like this, having discerned again and again like this, that disciple of the Noble Ones who has faith places his complete trust thus: ‘These are the very things I previously only heard about. Now I dwell having contacted them with the body, and having pierced them through with wisdom, I see.’ That faith of his, venerable sir, is his faculty of faith.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta.
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
Sāriputta, a disciple of the Noble Ones who is entirely devoted to the Tathāgata and has complete confidence in him would not have any doubt or uncertainty about the Tathāgata or the Tathāgata’s teaching.
Saddhassa hi, sāriputta, ariyasāvakassa etaṁ pāṭikaṅkhaṁ yaṁ āraddhavīriyo viharissati— akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁ hissa, sāriputta, vīriyaṁ tadassa vīriyindriyaṁ.
For, Sāriputta, it is to be expected that a disciple of the Noble Ones who has faith will dwell with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is firm, steadfast in striving, and never lays down the yoke of wholesome qualities. That energy of his, Sāriputta, is his faculty of energy.
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṁ pāṭikaṅkhaṁ yaṁ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, sāriputta, sati tadassa satindriyaṁ.
For, Sāriputta, it is to be expected that a disciple of the Noble Ones who has faith and has aroused energy will be mindful, possessing supreme mindfulness and skillfulness, remembering and recollecting what was done and said long ago. That mindfulness of his, Sāriputta, is his faculty of mindfulness.
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṁ pāṭikaṅkhaṁ yaṁ vossaggārammaṇaṁ karitvā labhissati samādhiṁ, labhissati cittassa ekaggataṁ. Yo hissa, sāriputta, samādhi tadassa samādhindriyaṁ.
For, Sāriputta, it is to be expected that a disciple of the Noble Ones who has faith, has aroused energy, and has established mindfulness, having made letting go the object, will attain collectedness, will attain unification of mind. That collectedness of his, Sāriputta, is his faculty of collectedness.
Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṁ pāṭikaṅkhaṁ yaṁ evaṁ pajānissati— anamataggo kho saṁsāro. Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Yā hissa, sāriputta, paññā tadassa paññindriyaṁ.
For, Sāriputta, it is to be expected that a disciple of the Noble Ones who has faith, has aroused energy, has established mindfulness, and has a collected mind will discern thus: ‘This cyclic existence is without discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. But the remainderless fading away and cessation of this dark mass of ignorance—this state is peaceful, this state is sublime, that is, the stilling of all intentional constructs, the relinquishing of all acquisitions, the wearing away of craving, dispassion, cessation, Nibbāna.’ That wisdom of his, Sāriputta, is his faculty of wisdom.
Saddho so, sāriputta, ariyasāvako evaṁ padahitvā padahitvā evaṁ saritvā saritvā evaṁ samādahitvā samādahitvā evaṁ pajānitvā pajānitvā evaṁ abhisaddahati: ‘ime kho te dhammā ye me pubbe sutavā ahesuṁ. Tenāhaṁ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. Yā hissa, sāriputta, saddhā tadassa saddhindriyan”ti.
Sāriputta, having strived again and again like this, having remembered again and again like this, having collected the mind again and again like this, having discerned again and again like this, that disciple of the Noble Ones who has faith places his complete trust thus: ‘These are the very things I previously only heard about. Now I dwell having contacted them with the body, and having pierced them through with wisdom, I see.’ That faith of his, Sāriputta, is his faculty of faith.”