[467] In so far as the meaning of suffering (dukkha) as suffering extends, it has been known; there is no meaning of suffering that is unknown — hence he is "the All-seeing Eye (samantacakkhu)." That which is the All-seeing Eye is the wisdom faculty (paññindriya). By the power of the wisdom faculty there is the faith faculty (saddhindriya) in the sense of resolution (adhimokkha), the energy faculty (vīriyindriya) in the sense of exertion, the mindfulness faculty (satindriya) in the sense of establishment (upaṭṭhāna), and the concentration faculty (samādhindriya) in the sense of non-distraction.
In so far as the meaning of suffering as suffering extends, it has been seen, known, realized, touched by wisdom; there is no meaning of suffering that is untouched by wisdom — hence "the All-seeing Eye." That which is the All-seeing Eye is the wisdom faculty. By the power of the wisdom faculty there is the faith faculty in the sense of resolution, the energy faculty in the sense of exertion, the mindfulness faculty in the sense of establishment, and the concentration faculty in the sense of non-distraction.
In so far as the meaning of the origin (samudaya) as origin extends … in so far as the meaning of cessation (nirodha) as cessation extends, in so far as the meaning of the path (magga) as path extends; in so far as the meaning of the discrimination of meanings (attha-paṭisambhidā) as discrimination of meanings extends … in so far as the meaning of the discrimination of dhammas (dhamma-paṭisambhidā) as discrimination of dhammas extends, in so far as the meaning of the discrimination of language (nirutti-paṭisambhidā) as discrimination of language extends, in so far as the meaning of the discrimination of perspicuity (paṭibhāṇa-paṭisambhidā) as discrimination of perspicuity extends; in so far as the knowledge (ñāṇa) of the superiority and inferiority of the faculties [of beings] extends, in so far as the knowledge of the dispositions and latent tendencies (āsayānusaya) of beings extends, in so far as the knowledge of the twin miracle (yamakapāṭihāriya) extends, in so far as the knowledge of the attainment of great compassion (mahākaruṇā-samāpatti) extends …; in so far as extends whatever, in the world with its devas, with its Māra, with its Brahmā, in this generation with its ascetics and brahmins, its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind — all that has been known, seen, understood, realized, touched by wisdom; there is nothing untouched by wisdom — hence "the All-seeing Eye." That which is the All-seeing Eye is the wisdom faculty. By the power of the wisdom faculty there is the faith faculty in the sense of resolution, the energy faculty in the sense of exertion, the mindfulness faculty in the sense of establishment, and the concentration faculty in the sense of non-distraction.
Having faith, one exerts; exerting, one has faith. Having faith, one establishes [mindfulness]; establishing, one has faith. Having faith, one concentrates [the mind]; concentrating, one has faith. Having faith, one understands; understanding, one has faith. Exerting, one establishes; establishing, one exerts. Exerting, one concentrates; concentrating, one exerts. Exerting, one understands; understanding, one exerts. Exerting, one has faith; having faith, one exerts. Establishing, one concentrates; concentrating, one establishes. Establishing, one understands; understanding, one establishes. Establishing, one has faith; having faith, one establishes. Establishing, one exerts; exerting, one establishes. Concentrating, one understands; understanding, one concentrates. Concentrating, one has faith; having faith, one concentrates. Concentrating, one exerts; exerting, one concentrates. Concentrating, one establishes; establishing, one concentrates. Understanding, one has faith; having faith, one understands. Understanding, one exerts; exerting, one understands. Understanding, one establishes; establishing, one understands. Understanding, one concentrates; concentrating, one understands.
Because there has been faith, there is exertion; because there has been exertion, there is faith. Because there has been faith, there is establishment; because there has been establishment, there is faith. Because there has been faith, there is concentration; because there has been concentration, there is faith. Because there has been faith, there is understanding; because there has been understanding, there is faith. Because there has been exertion, there is establishment; because there has been establishment, there is exertion. Because there has been exertion, there is concentration; because there has been concentration, there is exertion. Because there has been exertion, there is understanding; because there has been understanding, there is exertion. Because there has been exertion, there is faith; because there has been faith, there is exertion. Because there has been establishment, there is concentration; because there has been concentration, there is establishment. Because there has been establishment, there is understanding; because there has been understanding, there is establishment. Because there has been establishment, there is faith; because there has been faith, there is establishment. Because there has been establishment, there is exertion; because there has been exertion, there is establishment. Because there has been concentration, there is understanding; because there has been understanding, there is concentration. Because there has been concentration, there is faith; because there has been faith, there is concentration. Because there has been concentration, there is exertion; because there has been exertion, there is concentration. Because there has been concentration, there is establishment; because there has been establishment, there is concentration. Because there has been understanding, there is faith; because there has been faith, there is understanding. Because there has been understanding, there is exertion; because there has been exertion, there is understanding. Because there has been understanding, there is establishment; because there has been establishment, there is understanding. Because there has been understanding, there is concentration; because there has been concentration, there is understanding.
That which is the Buddha-eye (buddhacakkhu) is the Buddha-knowledge (buddhañāṇa); that which is the Buddha-knowledge is the Buddha-eye — the eye with which the Tathāgata sees beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, of good disposition and of bad disposition, easy to instruct and hard to instruct, some who see danger in faults and in the other world, and some who do not see danger in faults and in the other world.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.