[156] How is wisdom in seeing the dhammas that had come together (samupāgate) at that time knowledge (ñāṇa) of reviewing (paccavekkhaṇa)?
At the moment of the path of stream-entry (sotāpattimagga): right view (sammādiṭṭhi), in the sense of seeing, had come together at that time; right thought (sammāsaṅkappa), in the sense of directing [the mind] onto [its object], had come together at that time; right speech (sammāvācā), in the sense of embracing, had come together at that time; right action (sammākammanta), in the sense of originating, had come together at that time; right livelihood (sammā-ājīva), in the sense of cleansing, had come together at that time; right effort (sammāvāyāma), in the sense of exerting, had come together at that time; right mindfulness (sammāsati), in the sense of establishing, had come together at that time; right concentration (sammāsamādhi), in the sense of non-distraction, had come together at that time; the factor of awakening (bojjhaṅga) of mindfulness, in the sense of establishing, had come together at that time; the factor of awakening of investigation of dhammas, in the sense of investigating, had come together at that time; the factor of awakening of energy, in the sense of exerting, had come together at that time; the factor of awakening of rapture, in the sense of pervading, had come together at that time; the factor of awakening of tranquility, in the sense of peacefulness, had come together at that time; the factor of awakening of concentration (samādhi), in the sense of non-distraction, had come together at that time; the factor of awakening of equanimity, in the sense of reflection, had come together at that time; the power of faith (saddhābala), in the sense of unshakability by faithlessness, had come together at that time; the power of energy, in the sense of unshakability by laziness, had come together at that time; the power of mindfulness, in the sense of unshakability by negligence, had come together at that time; the power of concentration, in the sense of unshakability by restlessness, had come together at that time; the power of wisdom, in the sense of unshakability by ignorance (avijjā), had come together at that time; the faculty of faith (saddhindriya), in the sense of resolution, had come together at that time; the faculty of energy, in the sense of exerting, had come together at that time; the faculty of mindfulness, in the sense of establishing, had come together at that time; the faculty of concentration, in the sense of non-distraction, had come together at that time; the faculty of wisdom, in the sense of seeing, had come together at that time; the faculty (indriya), in the sense of dominance, had come together at that time; the power (bala), in the sense of unshakability, had come together at that time; the factor of awakening, in the sense of leading out, had come together at that time; the path (magga), in the sense of being a cause, had come together at that time; the establishments of mindfulness (satipaṭṭhāna), in the sense of establishing, had come together at that time; the right strivings (sammappadhāna), in the sense of striving, had come together at that time; the bases of spiritual power (iddhipāda), in the sense of succeeding, had come together at that time; the truths (sacca), in the sense of suchness, had come together at that time; serenity (samatha), in the sense of non-distraction, had come together at that time; insight (vipassanā), in the sense of contemplating, had come together at that time; serenity-and-insight, in the sense of having a single function, had come together at that time; the coupling (yuganaddha), in the sense of neither exceeding the other, had come together at that time; purification of virtue (sīlavisuddhi), in the sense of restraint, had come together at that time; purification of mind (cittavisuddhi), in the sense of non-distraction, had come together at that time; purification of view (diṭṭhivisuddhi), in the sense of seeing, had come together at that time; liberation (vimokkha), in the sense of being liberated, had come together at that time; true knowledge (vijjā), in the sense of penetration, had come together at that time; deliverance (vimutti), in the sense of relinquishment, had come together at that time; knowledge of destruction (khaye ñāṇaṃ), in the sense of cutting off, had come together at that time; zeal (chanda), in the sense of being the root, had come together at that time; attention (manasikāra), in the sense of originating, had come together at that time; contact (phassa), in the sense of combining, had come together at that time; feeling (vedanā), in the sense of being the meeting-place, had come together at that time; concentration, in the sense of being foremost, had come together at that time; mindfulness (sati), in the sense of dominance, had come together at that time; wisdom (paññā), in the sense of surpassing these, had come together at that time; deliverance, in the sense of being the core, had come together at that time; Nibbāna, which merges in the deathless (amatogadha), in the sense of being the end, had come together at that time. Having emerged, one reviews: "These dhammas had come together at that time."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.