[455] Zeal (chanda) arises for the development of the energy faculty (viriyindriya); zeal arises for the abandoning of laziness (kosajja); zeal arises for the abandoning of the fever of laziness; zeal arises for the abandoning of the defilements (kilesa) that stand together with view; … zeal arises for the abandoning of all defilements. … Zeal arises for the development of the mindfulness faculty (satindriya); zeal arises for the abandoning of heedlessness (pamāda); zeal arises for the abandoning of the fever of heedlessness; … zeal arises for the abandoning of all defilements. … Zeal arises for the development of the concentration faculty (samādhindriya); zeal arises for the abandoning of restlessness (uddhacca); zeal arises for the abandoning of the fever of restlessness; … zeal arises for the abandoning of all defilements. … And zeal arises for the development of the wisdom faculty (paññindriya); zeal arises for the abandoning of ignorance (avijjā); zeal arises for the abandoning of the fever of ignorance; zeal arises for the abandoning of the defilements that stand together with view; zeal arises for the abandoning of the gross defilements; zeal arises for the abandoning of the subtle defilements; zeal arises for the abandoning of all defilements.
By the power of zeal and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of zeal, gladness (pāmujja) arises; by the power of gladness and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of gladness, rapture (pīti) arises; by the power of rapture and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of rapture, tranquility (passaddhi) arises; by the power of tranquility and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of tranquility, pleasure (sukha) arises; by the power of pleasure and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of pleasure, illumination (obhāsa) arises; by the power of illumination and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of illumination, a sense of urgency (saṃvega) arises; by the power of urgency and by the power of wisdom, the wisdom faculty becomes preeminent. Having stirred it with urgency, one concentrates the mind (citta); by the power of concentration (samādhi) and by the power of wisdom, the wisdom faculty becomes preeminent. One thoroughly exerts the mind thus concentrated; by the power of exertion (paggaha) and by the power of wisdom, the wisdom faculty becomes preeminent. One thoroughly looks on with equanimity at the mind thus exerted; by the power of equanimity (upekkhā) and by the power of wisdom, the wisdom faculty becomes preeminent. By the power of equanimity, the mind is liberated from the defilements of diversity; by the power of liberation (vimokkha) and by the power of wisdom, the wisdom faculty becomes preeminent. Because they are liberated, those dhammas come to have a single taste (ekarasa); in the sense of single taste, by the power of development (bhāvanā) and by the power of wisdom, the wisdom faculty becomes preeminent. Because they are developed, they turn away therefrom toward what is more sublime; by the power of turning away (vivaṭṭanā) and by the power of wisdom, the wisdom faculty becomes preeminent. Because they have turned away, they relinquish therefrom; by the power of relinquishment (vossagga) and by the power of wisdom, the wisdom faculty becomes preeminent. Because they have been relinquished, they cease therefrom; by the power of cessation (nirodha) and by the power of wisdom, the wisdom faculty becomes preeminent.
By way of cessation there are two relinquishments: relinquishment as giving up (pariccāgavossagga) and relinquishment as entering into (pakkhandanavossagga). One gives up the defilements and the aggregates (khandha): thus it is relinquishment as giving up. The mind enters into the Nibbāna element that is cessation: thus it is relinquishment as entering into. By way of cessation there are these two relinquishments.
Thus should the faculties be seen in the sense of being preeminent.
The recitation section (bhāṇavāra) is concluded.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.