[435] In what one hundred and eighty ways is there the escape (nissaraṇa) of the five faculties (indriya)? In what one hundred and eighty ways does one understand the escape of the five faculties?
The faith faculty (saddhindriya), in the sense of resolution (adhimokkha), is escaped from faithlessness; it is escaped from the fever of faithlessness; it is escaped from the defilements that follow in its train and from the aggregates (khandha); and it is escaped from all external signs; through the obtaining of a faith faculty more excellent than that, it is escaped from the earlier faith faculty. The energy faculty (viriyindriya), in the sense of exertion, is escaped from laziness; it is escaped from the fever of laziness; it is escaped from the defilements that follow in its train and from the aggregates; and it is escaped from all external signs; through the obtaining of an energy faculty more excellent than that, it is escaped from the earlier energy faculty. The mindfulness faculty (satindriya), in the sense of establishment, is escaped from negligence; it is escaped from the fever of negligence; it is escaped from the defilements that follow in its train and from the aggregates; and it is escaped from all external signs; through the obtaining of a mindfulness faculty more excellent than that, it is escaped from the earlier mindfulness faculty. The concentration faculty (samādhindriya), in the sense of non-distraction, is escaped from restlessness; it is escaped from the fever of restlessness; it is escaped from the defilements that follow in its train and from the aggregates; and it is escaped from all external signs; through the obtaining of a concentration faculty more excellent than that, it is escaped from the earlier concentration faculty. The wisdom faculty (paññindriya), in the sense of seeing, is escaped from ignorance (avijjā); it is escaped from the fever of ignorance; it is escaped from the defilements that follow in its train and from the aggregates; and it is escaped from all external signs; through the obtaining of a wisdom faculty more excellent than that, it is escaped from the earlier wisdom faculty.
By way of the first jhāna, the five faculties are escaped from the five faculties in the preliminary stage; by way of the second jhāna, the five faculties are escaped from the five faculties in the first jhāna; by way of the third jhāna, the five faculties are escaped from the five faculties in the second jhāna; by way of the fourth jhāna, the five faculties are escaped from the five faculties in the third jhāna; by way of the attainment of the Sphere of Infinity of Space (ākāsānañcāyatana-samāpatti), the five faculties are escaped from the five faculties in the fourth jhāna; by way of the attainment of the Sphere of Infinity of Consciousness (viññāṇañcāyatana), the five faculties are escaped from the five faculties in the attainment of the Sphere of Infinity of Space; by way of the attainment of the Sphere of Nothingness (ākiñcaññāyatana), the five faculties are escaped from the five faculties in the attainment of the Sphere of Infinity of Consciousness; by way of the attainment of the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana), the five faculties are escaped from the five faculties in the attainment of the Sphere of Nothingness; by way of the contemplation of impermanence, the five faculties are escaped from the five faculties in the attainment of the Sphere of Neither Perception Nor Non-Perception; by way of the contemplation of suffering (dukkha), the five faculties are escaped from the five faculties in the contemplation of impermanence; by way of the contemplation of non-self, the five faculties are escaped from the five faculties in the contemplation of suffering; by way of the contemplation of disenchantment, the five faculties are escaped from the five faculties in the contemplation of non-self; by way of the contemplation of dispassion, the five faculties are escaped from the five faculties in the contemplation of disenchantment; by way of the contemplation of cessation (nirodha), the five faculties are escaped from the five faculties in the contemplation of dispassion; by way of the contemplation of relinquishment (paṭinissagga), the five faculties are escaped from the five faculties in the contemplation of cessation; by way of the contemplation of destruction (khaya), the five faculties are escaped from the five faculties in the contemplation of relinquishment; by way of the contemplation of fall (vaya), the five faculties are escaped from the five faculties in the contemplation of destruction; by way of the contemplation of change (vipariṇāma), the five faculties are escaped from the five faculties in the contemplation of fall; by way of the contemplation of the signless (animitta), the five faculties are escaped from the five faculties in the contemplation of change; by way of the contemplation of the wishless (appaṇihita), the five faculties are escaped from the five faculties in the contemplation of the signless; by way of the contemplation of emptiness (suññatā), the five faculties are escaped from the five faculties in the contemplation of the wishless; by way of insight into dhammas that is higher wisdom (adhipaññā-dhammavipassanā), the five faculties are escaped from the five faculties in the contemplation of emptiness; by way of knowledge and vision as it really is (yathābhūta-ñāṇadassana), the five faculties are escaped from the five faculties in insight into dhammas that is higher wisdom; by way of the contemplation of danger (ādīnava), the five faculties are escaped from the five faculties in knowledge and vision as it really is; by way of the contemplation of reflection (paṭisaṅkhā), the five faculties are escaped from the five faculties in the contemplation of danger; by way of the contemplation of turning away (vivaṭṭanā), the five faculties are escaped from the five faculties in the contemplation of reflection; by way of the Path of Stream-Entry, the five faculties are escaped from the five faculties in the contemplation of turning away; by way of the attainment of the Fruition of Stream-Entry, the five faculties are escaped from the five faculties in the Path of Stream-Entry; by way of the Path of Once-Returning, the five faculties are escaped from the five faculties in the attainment of the Fruition of Stream-Entry; by way of the attainment of the Fruition of Once-Returning, the five faculties are escaped from the five faculties in the Path of Once-Returning; by way of the Path of Non-Returning, the five faculties are escaped from the five faculties in the attainment of the Fruition of Once-Returning; by way of the attainment of the Fruition of Non-Returning, the five faculties are escaped from the five faculties in the Path of Non-Returning; by way of the Path of Arahantship, the five faculties are escaped from the five faculties in the attainment of the Fruition of Non-Returning; by way of the attainment of the Fruition of Arahantship, the five faculties are escaped from the five faculties in the Path of Arahantship.
In renunciation (nekkhamma), the five faculties are escaped from sensual desire; in non-ill-will, the five faculties are escaped from ill will; in the perception of light, the five faculties are escaped from dullness and drowsiness; in non-distraction, the five faculties are escaped from restlessness; in the defining of dhammas, the five faculties are escaped from doubt; in knowledge (ñāṇa), the five faculties are escaped from ignorance; in gladness, the five faculties are escaped from discontent; in the first jhāna, the five faculties are escaped from the hindrances (nīvaraṇa); in the second jhāna, the five faculties are escaped from thought and examination; in the third jhāna, the five faculties are escaped from rapture; in the fourth jhāna, the five faculties are escaped from pleasure and pain; in the attainment of the Sphere of Infinity of Space, the five faculties are escaped from the perception of form, the perception of impingement, and the perception of diversity; in the attainment of the Sphere of Infinity of Consciousness, the five faculties are escaped from the perception of the Sphere of Infinity of Space; in the attainment of the Sphere of Nothingness, the five faculties are escaped from the perception of the Sphere of Infinity of Consciousness; in the attainment of the Sphere of Neither Perception Nor Non-Perception, the five faculties are escaped from the perception of the Sphere of Nothingness; in the contemplation of impermanence, the five faculties are escaped from the perception of permanence; in the contemplation of suffering, the five faculties are escaped from the perception of pleasure; in the contemplation of non-self, the five faculties are escaped from the perception of self; in the contemplation of disenchantment, the five faculties are escaped from delight; in the contemplation of dispassion, the five faculties are escaped from lust; in the contemplation of cessation, the five faculties are escaped from origin; in the contemplation of relinquishment, the five faculties are escaped from grasping; in the contemplation of destruction, the five faculties are escaped from the perception of compactness; in the contemplation of fall, the five faculties are escaped from accumulation; in the contemplation of change, the five faculties are escaped from the perception of stability; in the contemplation of the signless, the five faculties are escaped from the sign; in the contemplation of the wishless, the five faculties are escaped from wish; in the contemplation of emptiness, the five faculties are escaped from adherence (abhinivesa); in insight into dhammas that is higher wisdom, the five faculties are escaped from adherence through grasping at a core; in knowledge and vision as it really is, the five faculties are escaped from adherence through confusion; in the contemplation of danger, the five faculties are escaped from adherence through attachment; in the contemplation of reflection, the five faculties are escaped from non-reflection; in the contemplation of turning away, the five faculties are escaped from adherence to bondage; in the Path of Stream-Entry, the five faculties are escaped from the defilements standing together with views; in the Path of Once-Returning, the five faculties are escaped from the gross defilements; in the Path of Non-Returning, the five faculties are escaped from the residual defilements; in the Path of Arahantship, the five faculties are escaped from all defilements. And for all those whose taints (āsava) are destroyed, in each and every case, the five faculties are both escaped and well escaped, both tranquilized and well tranquilized.
In these one hundred and eighty ways there is the escape of the five faculties; in these one hundred and eighty ways one understands the escape of the five faculties.
A recitation section (bhāṇavāra).
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The Sāvatthī Origin (Sāvatthīnidāna)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.