[490] When one attends [to formations] as impermanent, being one who abounds in resolution (adhimokkha), which faculty (indriya) is predominant? For development (bhāvanā), how many faculties follow in its train, being connascence conditions (sahajātapaccaya), mutuality conditions (aññamaññapaccaya), dependence conditions (nissayapaccaya), and association conditions (sampayuttapaccaya)? At the time of penetration (paṭivedha), which faculty is predominant? For penetration, how many faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function? In what sense is there development? In what sense is there penetration?
When one attends as suffering (dukkha), being one who abounds in tranquility (passaddhi), which faculty is predominant? For development, how many faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions? At the time of penetration, which faculty is predominant? For penetration, how many faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function? In what sense is there development? In what sense is there penetration?
When one attends as not-self, being one who abounds in knowledge (veda), which faculty is predominant? For development, how many faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions? At the time of penetration, which faculty is predominant? For penetration, how many faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function? In what sense is there development? In what sense is there penetration?
When one attends as impermanent, being one who abounds in resolution, the faith faculty (saddhindriya) is predominant; for development, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions. At the time of penetration, the wisdom faculty (paññindriya) is predominant; for penetration, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function. Development is in the sense of single function; penetration is in the sense of seeing. Thus one who penetrates also develops, and one who develops also penetrates.
When one attends as suffering, being one who abounds in tranquility, the concentration faculty (samādhindriya) is predominant; for development, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions. At the time of penetration, the wisdom faculty is predominant; for penetration, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function. Development is in the sense of single function; penetration is in the sense of seeing. Thus one who penetrates also develops, and one who develops also penetrates.
When one attends as not-self, being one who abounds in knowledge, the wisdom faculty is predominant; for development, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function. At the time of penetration, the wisdom faculty is predominant; for penetration, four faculties follow in its train, being connascence conditions, mutuality conditions, dependence conditions, and association conditions, having a single function. Development is in the sense of single function; penetration is in the sense of seeing. Thus one who penetrates also develops, and one who develops also penetrates.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.