[488] When one attends to [formations] as impermanent, how do formations (saṅkhārā) appear? When one attends to them as suffering (dukkha), how do formations appear? When one attends to them as not-self, how do formations appear? When one attends to them as impermanent, formations appear as subject to destruction (khayato); when one attends to them as suffering, formations appear as fearful (bhayato); when one attends to them as not-self, formations appear as empty (suññato).
When one attends to them as impermanent, in what does the mind (citta) abound? When one attends to them as suffering, in what does the mind abound? When one attends to them as not-self, in what does the mind abound? When one attends to them as impermanent, the mind abounds in resolution (adhimokkha); when one attends to them as suffering, the mind abounds in tranquility (passaddhi); when one attends to them as not-self, the mind abounds in knowledge (veda).
One who attends to them as impermanent, abounding in resolution — which faculty (indriya) does he acquire? One who attends to them as suffering, abounding in tranquility — which faculty does he acquire? One who attends to them as not-self, abounding in knowledge — which faculty does he acquire? One who attends to them as impermanent, abounding in resolution, acquires the faculty of faith (saddhindriya); one who attends to them as suffering, abounding in tranquility, acquires the faculty of concentration (samādhindriya); one who attends to them as not-self, abounding in knowledge, acquires the faculty of wisdom (paññindriya).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.