[492] One who, having faith, is resolved — thus one is "resolved through faith" (saddhādhimutta). One realizes because one has contacted — thus one is a "body-witness" (kāyasakkhi). One has attained because one has seen — thus one is "attained to view" (diṭṭhippatta). Having faith, one becomes resolved — thus one is resolved through faith. One first contacts the contact of jhāna, and afterwards realizes cessation, Nibbāna — thus one is a body-witness. There is the knowledge (ñāṇa): "Volitional formations are suffering (dukkha); cessation is happiness"; that has been seen, known, realized, and contacted with wisdom — thus one is attained to view. The person who is resolved through faith, the one who is a body-witness, and the one who is attained to view — these three persons might each be resolved through faith, and body-witnesses, and attained to view, by way of the basis (vatthu), in a qualified sense (pariyāya).
"Might be": and how might they be? For one attending as impermanent, the faith faculty (saddhindriya) is predominant; because the faith faculty is predominant, one is resolved through faith. For one attending as suffering, the faith faculty is predominant; because the faith faculty is predominant, one is resolved through faith. For one attending as non-self, the faith faculty is predominant; because the faith faculty is predominant, one is resolved through faith. Thus these three persons are resolved through faith by way of the faith faculty.
For one attending as suffering, the concentration faculty (samādhindriya) is predominant; because the concentration faculty is predominant, one is a body-witness. For one attending as non-self, the concentration faculty is predominant; because the concentration faculty is predominant, one is a body-witness. For one attending as impermanent, the concentration faculty is predominant; because the concentration faculty is predominant, one is a body-witness. Thus these three persons are body-witnesses by way of the concentration faculty.
For one attending as non-self, the wisdom faculty (paññindriya) is predominant; because the wisdom faculty is predominant, one is attained to view. For one attending as impermanent, the wisdom faculty is predominant; because the wisdom faculty is predominant, one is attained to view. For one attending as suffering, the wisdom faculty is predominant; because the wisdom faculty is predominant, one is attained to view. Thus these three persons are attained to view by way of the wisdom faculty. The person who is resolved through faith, the one who is a body-witness, and the one who is attained to view — thus these three persons might be resolved through faith, and body-witnesses, and attained to view, by way of the basis, in a qualified sense.
The person who is resolved through faith, the one who is a body-witness, and the one who is attained to view: the one resolved through faith is one person, the body-witness is another, and the one attained to view is yet another. For one attending as impermanent, the faith faculty is predominant; because the faith faculty is predominant, one is resolved through faith. For one attending as suffering, the concentration faculty is predominant; because the concentration faculty is predominant, one is a body-witness. For one attending as non-self, the wisdom faculty is predominant; because the wisdom faculty is predominant, one is attained to view. The person who is resolved through faith, the one who is a body-witness, and the one who is attained to view — thus, of these three persons, the one resolved through faith is one person, the body-witness is another, and the one attained to view is yet another.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.