[592] Dispassion (virāga) as seeing is right view (sammādiṭṭhi); dispassion as directing the mind onto [its object] is right thought (sammāsaṅkappa); dispassion as embracing is right speech (sammāvācā); dispassion as originating is right action (sammākammanta); dispassion as cleansing is right livelihood (sammā-ājīva); dispassion as exerting is right effort (sammāvāyāma); dispassion as establishing is right mindfulness (sammāsati); dispassion as non-distraction is right concentration (sammāsamādhi). Dispassion as establishing is the awakening factor of mindfulness (satisambojjhaṅga); dispassion as investigation is the awakening factor of investigation of dhammas; dispassion as exerting is the awakening factor of energy; dispassion as pervasion is the awakening factor of rapture; dispassion as peacefulness is the awakening factor of tranquility; dispassion as non-distraction is the awakening factor of concentration (samādhi); dispassion as reflection is the awakening factor of equanimity. Dispassion as being unshaken by faithlessness is the power of faith (saddhābala); dispassion as being unshaken by laziness is the power of energy; dispassion as being unshaken by negligence is the power of mindfulness; dispassion as being unshaken by restlessness is the power of concentration; dispassion as being unshaken by ignorance is the power of wisdom. Dispassion as resolution is the faculty of faith (saddhindriya); dispassion as exerting is the faculty of energy; dispassion as establishing is the faculty of mindfulness; dispassion as non-distraction is the faculty of concentration; dispassion as seeing is the faculty of wisdom.
In the sense of dominance, the faculties (indriya) are dispassion; in the sense of unshakability, the powers (bala) are dispassion; in the sense of leading out, the factors of awakening (bojjhaṅga) are dispassion; in the sense of being the cause, the path (magga) is dispassion; in the sense of establishing, the establishments of mindfulness (satipaṭṭhāna) are dispassion; in the sense of striving, the right exertions (sammappadhāna) are dispassion; in the sense of succeeding, the bases for success (iddhipāda) are dispassion; in the sense of suchness, the truths (sacca) are dispassion; in the sense of non-distraction, serenity (samatha) is dispassion; in the sense of contemplation, insight (vipassanā) is dispassion; in the sense of having a single taste, serenity-and-insight are dispassion; in the sense of not overrunning one another, the coupled pair (yuganaddha) is dispassion; in the sense of restraint, purification of virtue (sīlavisuddhi) is dispassion; in the sense of non-distraction, purification of mind is dispassion; in the sense of seeing, purification of view is dispassion; in the sense of being freed, liberation (vimokkha) is dispassion; in the sense of penetration, true knowledge (vijjā) is dispassion; in the sense of relinquishment, deliverance (vimutti) is dispassion; in the sense of cutting off, the knowledge (ñāṇa) of destruction is dispassion. Zeal (chanda), in the sense of being the root, is dispassion; attention (manasikāra), in the sense of origination, is dispassion; contact (phassa), in the sense of combining, is dispassion; feeling (vedanā), in the sense of being the meeting-place, is dispassion; concentration, in the sense of being foremost, is dispassion; mindfulness, in the sense of dominance, is dispassion; wisdom (paññā), in the sense of being higher than that, is dispassion; deliverance, in the sense of being the core, is dispassion. [1] The path as seeing is right view; the path as directing the mind onto [its object] is right thought … Nibbāna, which merges in the Deathless (amatogadha), is the path in the sense of being the conclusion. Thus dispassion is the path.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.