[533] Right view (sammādiṭṭhi) is the cream (maṇḍa) of seeing; wrong view (micchādiṭṭhi) is the dregs (kasaṭa); the taste of the meaning (attharasa), the taste of the Dhamma (dhammarasa), the taste of liberation (vimuttirasa) that is therein — this is what is to be drunk (peyya). Right thought (sammāsaṅkappa) is the cream of directing [the mind] onto (abhiropana); wrong thought is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right speech (sammāvācā) is the cream of taking hold (pariggaha); wrong speech is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right action (sammākammanta) is the cream of originating (samuṭṭhāna); wrong action is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right livelihood (sammā-ājīva) is the cream of cleansing (vodāna); wrong livelihood is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right effort (sammāvāyāma) is the cream of exertion (paggaha); wrong effort is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right mindfulness (sammāsati) is the cream of establishment (upaṭṭhāna); wrong mindfulness is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk. Right concentration (sammāsamādhi) is the cream of non-distraction (avikkhepa); wrong concentration is the dregs; the taste of the meaning, the taste of the Dhamma, the taste of liberation that is therein — this is what is to be drunk.
Right view is the cream of seeing; right thought is the cream of directing onto; right speech is the cream of taking hold; right action is the cream of originating; right livelihood is the cream of cleansing; right effort is the cream of exertion; right mindfulness is the cream of establishment; right concentration is the cream of non-distraction.
The awakening factor of mindfulness is the cream of establishment; the awakening factor of investigation of dhammas (dhammavicaya) is the cream of investigating (pavicaya); the awakening factor of energy (vīriya) is the cream of exertion; the awakening factor of rapture (pīti) is the cream of pervading (pharaṇa); the awakening factor of tranquility (passaddhi) is the cream of calming (upasama); the awakening factor of concentration (samādhi) is the cream of non-distraction; the awakening factor of equanimity (upekkhā) is the cream of reflection (paṭisaṅkhāna).
The power of faith is the cream of unshakability by faithlessness; the power of energy is the cream of unshakability by laziness; the power of mindfulness is the cream of unshakability by negligence; the power of concentration is the cream of unshakability by restlessness; the power of wisdom is the cream of unshakability by ignorance (avijjā).
The faculty of faith is the cream of resolution (adhimokkha); the faculty of energy is the cream of exertion; the faculty of mindfulness is the cream of establishment; the faculty of concentration is the cream of non-distraction; the faculty of wisdom is the cream of seeing.
The faculties are the cream in the sense of dominance; the powers are the cream in the sense of unshakability; the factors of awakening (bojjhaṅga) are the cream in the sense of leading out; the path (magga) is the cream in the sense of cause; the establishments of mindfulness (satipaṭṭhāna) are the cream in the sense of establishing; the right strivings (sammappadhāna) are the cream in the sense of exerting; the bases of spiritual power (iddhipāda) are the cream in the sense of succeeding; serenity (samatha) is the cream in the sense of non-distraction; insight (vipassanā) is the cream in the sense of contemplating; serenity and insight are the cream in the sense of single taste; the coupling (yuganaddha) is the cream in the sense of not overrunning each other; purification of virtue is the cream in the sense of restraint; purification of mind is the cream in the sense of non-distraction; purification of view is the cream in the sense of seeing; deliverance (vimokkha) is the cream in the sense of being freed; true knowledge (vijjā) is the cream in the sense of penetration; liberation (vimutti) is the cream in the sense of relinquishment; knowledge (ñāṇa) of destruction is the cream in the sense of cutting off; knowledge of non-arising is the cream in the sense of tranquilization.
Zeal (chanda) is the cream in the sense of root; attention (manasikāra) is the cream in the sense of origination; contact (phassa) is the cream in the sense of combining; feeling (vedanā) is the cream in the sense of meeting place; concentration (samādhi) is the cream in the sense of being foremost; mindfulness is the cream in the sense of dominance; wisdom is the cream in the sense of being higher than that; liberation is the cream in the sense of core; Nibbāna, which merges in the Deathless, is the cream in the sense of consummation.
[Here ends] the Discourse on the Cream to Be Drunk (Maṇḍapeyyakathā).
The Recitation Section (bhāṇavāra).
The First Great Chapter (Mahāvagga).
The summary (uddāna) of that chapter is:
Knowledge and view, and breathing, the faculties, deliverance as the fifth;
Destination, kamma, the perversions, the path — with the Cream, these are ten.
This excellent collection has been established, the first, unequalled, foremost — the excellent path.
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In the Yuganaddha Chapter: the Discourse on Coupling (Yuganaddhakathā)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.