… Saddhādhimuttānaṁ yadidaṁ vakkalī”ti.   … who are committed to faith is Vakkalī.” 

… Saddhāpabbajitānaṁ yadidaṁ raṭṭhapālo.   … who went forth out of faith is Raṭṭhapāla.  

… Saddhādhimuttānaṁ yadidaṁ siṅgālakamātā”ti.   … who are committed to faith is Siṅgāla’s Mother.” 

Saddhābalaṁ bhāveti …   If they develop the power of faith …  
saddhābalaṁ bhāveti …  
the power of faith …  
saddhābalaṁ bhāveti …  
the power of faith …  

Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.   But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”  

‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.   ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’  
‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti.  
‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’  

“Saddhā, bhikkhave, bhikkhunī evaṁ sammā āyācamānā āyāceyya:   “A faithful nun would rightly aspire:  
“Saddhā, bhikkhave, upāsikā evaṁ sammā āyācamānā āyāceyya:  
“A faithful laywoman would rightly aspire:  

Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā paṭippassaddhā.   Because the former hope he had to be anointed has now died down.  
Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā.  
Because the former hope they had to be freed has now died down.  

Kāyasakkhī, diṭṭhippatto, saddhāvimutto.   The direct witness, the one attained to view, and the one freed by faith.  
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.  
The direct witness, the one attained to view, and the one freed by faith.  
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca.  
Of these three people, I believe the person freed by faith to be finest.  
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.  
The direct witness, the one attained to view, and the one freed by faith.  
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.  
The direct witness, the one attained to view, and the one freed by faith.  
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.  
The direct witness, the one attained to view, and the one freed by faith.  
Kāyasakkhī, diṭṭhippatto, saddhāvimutto.  
The direct witness, the one attained to view, and the one freed by faith.  
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.  
In some cases, a person who is freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.  
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.  
In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.  
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.  
In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners.  

‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.   “Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”  
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti.  
“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’  

Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati.   When faith is present,  

Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati.   Faith, ethics, and wisdom.  

Saddhā ca nesaṁ sugate,   and whose faith in the Holy One  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati.   When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati.  
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  

Saddhāsampadā, sīlasampadā, paññāsampadā—  Accomplishment in faith, ethics, and wisdom.  

Saddhāvuddhi, sīlavuddhi, paññāvuddhi—  Growth in faith, ethics, and wisdom.  

Saddhābalaṁ bhāveti …   They develop the power of faith …  

yā ca saddhā upāsikā;   and a faithful laywoman, too:  

Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.   It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.  

Yassa saddhā tathāgate,   Whoever has faith in the Realized One,  

Ubho saddhā vadaññū ca,   When both are faithful and bountiful,  

Ubho saddhā vadaññū ca,    

“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.   “Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.  
Ubho saddhā vadaññū ca,  
When both are faithful and bountiful,  

“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.   “Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …”  
Ubho saddhā vadaññū ca,  
 

Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.   Accomplishment in faith, ethics, generosity, and wisdom.  
Katamā ca, gahapati, saddhāsampadā?  
And what is accomplishment in faith?  
Ayaṁ vuccati, gahapati, saddhāsampadā.  
This is called accomplishment in faith.  

Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni.   In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.  
dhammavinaye agārasmā → saddhā agārasmā (bj, sya-all, km) | pabbajitassa → pabbajato (bj); pabbajito (sya-all); pabbajite (pts1ed) 
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness …  
yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti.  
And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness …  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness …  

Saddhābalasutta   The Power of Faith  
Saddhābalasutta → balasuttaṁ (bj) 
Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ— 
The powers of faith, energy, mindfulness, and immersion.  

Indriyāni saddhā paññā,    

saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.   faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ …pe… paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ …pe… paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  

saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.   faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ …pe… paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  
saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.  
faith, conscience, prudence, energy, and wisdom.  

Saddhā, bhikkhave, bhikkhunī evaṁ sammā āyācamānā āyāceyya:   A faithful nun would rightly aspire:  
Saddhā, bhikkhave, upāsikā evaṁ sammā āyācamānā āyāceyya:  
A faithful laywoman would rightly aspire:  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect:  

Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye samādapeti;   It’s someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities.  
assaddhiye → asaddhāya (pts1ed, mr)  
Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;  
It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities.  

Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ—  The powers of faith, conscience, prudence, energy, and wisdom.  
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti.  
‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’  

Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.   The powers of faith, conscience, prudence, energy, and wisdom.  
Katamañca, bhikkhave, saddhābalaṁ?  
And what is the power of faith?  
Idaṁ vuccati, bhikkhave, saddhābalaṁ.  
This is called the power of faith.  
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.  
‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’  

Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu.   ‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’  
Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu.  
‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  

“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva saddhā paccupaṭṭhitā hoti kusalesu dhammesu.   “Mendicants, you don’t become unskillful as long as faith is established in skillful qualities.  
Yato ca kho, bhikkhave, saddhā antarahitā hoti, assaddhiyaṁ pariyuṭṭhāya tiṭṭhati;  
But when faith vanishes and faithlessness takes over,  

Asitabyābhaṅgiṁ, bhikkhave, kulaputto ohāya agārasmā anagāriyaṁ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṁvacanāya.   When a gentleman has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’.  
Evamevaṁ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṁ hoti kusalesu dhammesu, hiriyā akataṁ hoti kusalesu dhammesu, ottappena akataṁ hoti kusalesu dhammesu, vīriyena akataṁ hoti kusalesu dhammesu, paññāya akataṁ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti.  
In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities.  
Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi:  
But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking:  

Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ—  The powers of faith, conscience, prudence, energy, and wisdom.  

Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ—  The powers of faith, conscience, prudence, energy, and wisdom.  
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.  
‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, saddhābalaṁ?  
And what is the power of faith?  
Idaṁ vuccati, bhikkhave, saddhābalaṁ.  
This is called the power of faith.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, mindfulness, immersion, and wisdom.  
Kattha ca, bhikkhave, saddhābalaṁ daṭṭhabbaṁ?  
And where should the power of faith be seen?  
Ettha saddhābalaṁ daṭṭhabbaṁ.  
 

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—  “Sir, suppose there were two disciples equal in faith, ethics, and wisdom.  

“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.   “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.  
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi.  
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too.  
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti.  
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”  

Saddhāya vaḍḍhati;   Faith,  
Kālabhojanasaddhā ca,  
" 

Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—  Accomplishment in faith, ethics, learning, generosity, and wisdom.  

Saddhādhanaṁ, sīladhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   The wealth of faith, ethics, learning, generosity, and wisdom.  
Katamañca, bhikkhave, saddhādhanaṁ?  
And what is the wealth of faith?  
Idaṁ vuccati, bhikkhave, saddhādhanaṁ.  
This is called the wealth of faith.  
Yassa saddhā tathāgate,  
Whoever has faith in the Realized One,  

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  He grows in faith, ethics, learning, generosity, and wisdom.  
“Saddhāya sīlena ca yo pavaḍḍhati,  
He who grows in faith and ethics,  

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  She grows in faith, ethics, learning, generosity, and wisdom.  
Saddhāya sīlena ca yā pavaḍḍhati,  
She who grows in faith and ethics,  

Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—  Accomplishment in faith, ethics, learning, generosity, and wisdom.  

saddhādeyyaṁ vinipāteti.   And she wastes gifts given in faith.  
saddhādeyyaṁ na vinipāteti.  
And she doesn’t waste gifts given in faith.  

saddhādeyyaṁ vinipāteti.   and wastes gifts given in faith.  
saddhādeyyaṁ → saddhādeyyañca (sya-all) 
saddhādeyyaṁ na vinipāteti.  
and doesn’t waste gifts given in faith.  

saddhādeyyaṁ vinipāteti.   and wastes gifts given in faith.  
saddhādeyyaṁ na vinipāteti.  
and doesn’t waste gifts given in faith.  

saddhādeyyaṁ vinipāteti.   and wastes gifts given in faith.  
saddhādeyyaṁ na vinipāteti.  
and doesn’t waste gifts given in faith.  

saddhādeyyaṁ vinipāteti.   and wastes gifts given in faith.  
saddhādeyyaṁ na vinipāteti.  
and doesn’t waste gifts given in faith.  

Saddhāya dānaṁ deti, sakkaccaṁ dānaṁ deti, kālena dānaṁ deti, anuggahitacitto dānaṁ deti, attānañca parañca anupahacca dānaṁ deti.   They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others.  
Saddhāya kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.  
Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.  

Assaddhassa, bhikkhave, saddhākathā dukkathā;   It’s inappropriate to talk to an unfaithful person about faith.  
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā?  
And why is it inappropriate to talk to an unfaithful person about faith?  
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.  
When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.  
Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ.  
Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings.  
Tasmā assaddhassa saddhākathā dukkathā.  
That’s why it’s inappropriate to talk to an unfaithful person about faith.  
Saddhassa, bhikkhave, saddhākathā sukathā;  
It’s appropriate to talk to a faithful person about faith.  
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā?  
And why is it appropriate to talk to a faithful person about faith?  
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.  
When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.  
Tañhi so, bhikkhave, saddhāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ.  
Seeing that faith in themselves, they get the rapture and joy that faith brings.  
Tasmā saddhassa saddhākathā sukathā.  
That’s why it’s appropriate to talk to a faithful person about faith.  

“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.   “Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.  
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti.  
Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.”  
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.  
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.  
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi.  
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them.  

Saddhā ca nesaṁ sugate,   and whose faith in the Holy One  

Saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ—  Faith, conscience, prudence, energy, and wisdom.  

yaṁ kho panassa bhojanaṁ denti lūkhaṁ vā paṇītaṁ vā taṁ attanā paribhuñjati, saddhādeyyaṁ na vinipāteti.   And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith.  

saddhādeyyaṁ vinipāteti.   And they waste a gift given in faith.  
saddhādeyyaṁ na vinipāteti.  
And they don’t waste a gift given in faith.  

saddhādeyyaṁ vinipāteti.   And they waste a gift given in faith.  
saddhādeyyaṁ na vinipāteti.  
And they don’t waste a gift given in faith.  

saddhādeyyaṁ vinipāteti.   And they waste a gift given in faith.  
saddhādeyyaṁ na vinipāteti.  
And they don’t waste a gift given in faith.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  

Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.   The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati.   When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati.   When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati.   When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  

Saddhāhattho mahānāgo,   Faith is the giant’s trunk,  

evamevaṁ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu—  In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.  
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.  
saddhā yassa na vijjati;  
whoever has no faith,  
saddhā yassa patiṭṭhitā;  
whoever is grounded in faith,  

Saddhā sati ca vīriyaṁ,   faith, mindfulness, and energy,  

‘kevalaṁsaddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti.   ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’  

Saddhābalaṁ, vīriyabalaṁ, hirībalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
Saddhābalaṁ vīriyañca,  
The powers are faith and energy,  

Saddhābalaṁ, vīriyabalaṁ, hirībalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.   The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, saddhābalaṁ?  
And what is the power of faith?  
Idaṁ vuccati, bhikkhave, saddhābalaṁ.  
This is called the power of faith.  
Saddhābalaṁ vīriyañca,  
The powers are faith and energy,  

Saddhādhanaṁ, sīladhanaṁ, hirīdhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
Saddhādhanaṁ sīladhanaṁ,  
Faith and ethical conduct are kinds of wealth,  

Saddhādhanaṁ, sīladhanaṁ, hirīdhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
Katamañca, bhikkhave, saddhādhanaṁ?  
And what is the wealth of faith?  
Idaṁ vuccati, bhikkhave, saddhādhanaṁ.  
This is called the wealth of faith.  
Saddhādhanaṁ sīladhanaṁ,  
Faith and ethical conduct are kinds of wealth,  

Saddhādhanaṁ, sīladhanaṁ, hirīdhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
Saddhādhanaṁ sīladhanaṁ,  
Faith and ethical conduct are kinds of wealth,  

Ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.   The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of teachings, and the follower by faith.  

Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…   It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  
Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī …pe…  
However their faith, conscience, prudence, energy, and wisdom don’t last or grow, but dwindle away.  
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…  
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  
Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti.  
And their faith, conscience, prudence, energy, and wisdom lasts, neither dwindling nor growing.  
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…  
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…  
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…  
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī …pe…  
It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’  

Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants are faithful …  

saddhāvimutto hoti …pe…   freed by faith …  

Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.   When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,  
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi.  
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,  
Etāhaṁ na jānāmi, ettha ca panāhaṁ, bhagavato saddhāya gacchāmī”ti.  
so I have to rely on faith in the Buddha.”  

Tatra, bhikkhave, ko mantā ko saddhātā:   Mendicants, who would ever think or believe that  

‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti.   ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’  
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya.  
they would not be called ‘one who has self-knowledge’.  
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati.  
they are called ‘one who has self-knowledge’.  

katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjeyyā”ti?   Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?”  
saddhādeyyaṁ cīvaraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyyā”ti.  
For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”  
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyyā”ti?  
Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?”  
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyyā”ti.  
“Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
katamaṁ nu kho varaṁ—yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyyā”ti?  
Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?”  
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.  
“Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  
katamaṁ nu kho varaṁ—yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyyā”ti?  
Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?”  
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyyā”ti.  
“Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  

‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti.   ‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’  

“Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṁ saddhāsampadāya samādapeti;   “A lay follower is accomplished in faith, but doesn’t encourage others to do the same.  
“Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;  
“A lay follower is accomplished in faith and encourages others to do the same.  

“Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṁ saddhāsampadāya samādapeti …pe…   “A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning …  
“Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;  
“A lay follower is accomplished in faith and encourages others to do the same.  

“Saddhā hiriyaṁ kusalañca dānaṁ,   “Faith, conscience, and skillful giving  

Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.   It’s when a female is accomplished in faith, ethics, generosity, and wisdom.  
Kathañca, visākhe, mātugāmo saddhāsampanno hoti?  
And how is a female accomplished in faith?  
Evaṁ kho, visākhe, mātugāmo saddhāsampanno hoti.  
That’s how a female is accomplished in faith.  
Saddhā sīlena sampannā,  
Faithful, accomplished in ethics,  

Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.   It’s when a female is accomplished in faith, ethics, generosity, and wisdom.  
Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti?  
And how is a female accomplished in faith?  
evaṁ kho, bhikkhave, mātugāmo saddhāsampanno hoti.  
That’s how a female is accomplished in faith.  
Saddhā sīlena sampannā,  
Faithful, accomplished in ethics,  

Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.   It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.  
Accomplishment in faith, ethics, generosity, and wisdom.  
Katamā ca, byagghapajja, saddhāsampadā?  
And what is accomplishment in faith?  
Ayaṁ vuccati, byagghapajja, saddhāsampadā.  
This is called accomplishment in faith.  

Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.   It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.  
Accomplishment in faith, ethics, generosity, and wisdom.  
Katamā ca, brāhmaṇa, saddhāsampadā?  
And what is accomplishment in faith?  
Ayaṁ vuccati, brāhmaṇa, saddhāsampadā.  
This is called accomplishment in faith.  

Paṭhamasaddhāsutta   Inspiring All Around (1st)  
Paṭhamasaddhāsutta → paṭhamasamantapāsādikasuttaṁ (bj)  

Dutiyasaddhāsutta   Inspiring All Around (2nd)  

Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā—  Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.  

Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.   Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.  
Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.  
It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.  
Katamā ca, bhikkhave, saddhāsampadā?  
And what is accomplishment in faith?  
Ayaṁ vuccati, bhikkhave, saddhāsampadā.  
This is called accomplishment in faith.  

Dve saddhā dve maraṇassatī,    

Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā;   I’ve gone forth from the lay life to homelessness out of faith,  
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā;  
 

Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.   It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk.  

Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti.   The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.  

“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”ti.   “Tranquility …”  
pīti passaddhatthā passaddhānisaṁsā;  
Tranquility is the purpose and benefit of rapture.  

pīti passaddhatthā passaddhānisaṁsā;   Tranquility is the purpose and benefit of rapture.  

Tathāgato arahaṁ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū—  A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; one freed both ways; one freed by wisdom; a direct witness; one attained to view; one freed by faith; a follower by faith; a follower of teachings; a member of the spiritual family.  

Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.   It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life.  

“Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā vihareyyātha.   “Mendicants, this is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness.  

Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti.   It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them.  
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti.  
It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them.  
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti.  
It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them.  

‘Saddhā’tissa vacanīyaṁ.   You should say: ‘Faith.’  
Ko cāhāro saddhāya?  
And what is the fuel for faith?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

‘Saddhā’tissa vacanīyaṁ.   You should say: ‘Faith.’  
Ko cāhāro saddhāya?  
And what is the fuel for faith?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …   “Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi …  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi …  
Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe…  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  
evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi …  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities  

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …   “Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities  
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities  
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  
evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu …pe…  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi …  
Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities  
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe…  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities  
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi …  
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  
evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu …pe…  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities  

“Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe anekavihitaṁ tiracchānakathaṁ anuyuttā vihareyyātha, seyyathidaṁ—  “Mendicants, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to engage in these kinds of low talk.  

Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.  
Saddhāya sīlena ca yodha vaḍḍhati,  
When someone grows in faith and ethics,  

Assaddhā, bhikkhave, nigaṇṭhā;   They’re faithless and  

“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.   “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”  
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.  
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect,  

Dānāni dema, saddhāni karoma:   give gifts and perform memorial rites for the dead:  
Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti.  
This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”  

“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”.   “Tranquility …”  
pīti passaddhatthā passaddhānisaṁsā,  
Tranquility is the purpose and benefit of rapture.  

Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso, sukhaṁ samādhatthaṁ samādhānisaṁsaṁ, passaddhi sukhatthā sukhānisaṁsā, pīti passaddhatthā passaddhānisaṁsā, pāmojjaṁ pītatthaṁ pītānisaṁsaṁ, avippaṭisāro pāmojjattho pāmojjānisaṁso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni.   And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṁvijjati.   When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’  

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṁvijjati.    

“Saddho nāmāyaṁ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṁ pabbajito”ti.   “Sir, the name of this mendicant is Saddha. He is the son of the layman Sudatta, and has gone forth out of faith from the lay life to homelessness.”  
“Kacci panāyaṁ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṁ pabbajito sandissati saddhāpadānesū”ti?  
“Well, I hope this mendicant Saddha exhibits the outcomes of faith.”  
yaṁ bhagavā saddhassa saddhāpadānāni bhāseyya.  
Let the Buddha to speak on the outcomes of faith.  
Idānāhaṁ jānissāmi yadi vā ayaṁ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.  
Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.”  
Yampi, subhūti, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is ethical, this is an outcome of faith.  
Yampi, subhūti, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is learned, this is an outcome of faith.  
Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant has good friends, this is an outcome of faith.  
Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is easy to admonish, this is an outcome of faith.  
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is deft and tireless in a diverse spectrum of duties, this is an outcome of faith.  
Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant loves the teachings, this is an outcome of faith.  
Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant is energetic, this is an outcome of faith.  
Yampi, subhūti, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant gets the four absorptions, this is an outcome of faith.  
Yampi, subhūti, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant recollects many kinds of past lives, this is an outcome of faith.  
Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena …pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṁ hoti.  
When a mendicant has clairvoyance that is purified and superhuman, this is an outcome of faith.  
Yampi, subhūti, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṁ hotī”ti.  
When a mendicant has ended the defilements, this is an outcome of faith.”  
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.  
“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.  
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.  
The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”  

Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya.   It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting.  
Idha, bhikkhave, bhikkhu saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.  
It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick.  

‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti,   ‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ— 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect:  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions. They refrain from such deceit and flattery.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…   and reflect …  

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.   There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. …  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect:  
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.  
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,  

Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe…   As long as the mendicants are faithful …  
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:  
Faithful monks, nuns, laymen, and laywomen will come, and think:  

Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti.   Next, take someone whose coarse physical, verbal, and mental processes have not died down.  

Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.   I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’  
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.  
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’  
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.  
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’  
Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma.  
But this person is neither our friend nor relative. How can we proceed out of trust in him?  
Yepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā.  
And those who think you’re worth listening to and trusting will also come to ruin, like the drivers.  
saddhātabbaṁ → saddahātabbaṁ (bj, pts1ed, mr) | tava → te (mr)  

Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya:   But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say:  

Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī.   One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, a follower by faith.  

saddhādhanaṁ sīladhanaṁ hiridhanaṁ ottappadhanaṁ sutadhanaṁ cāgadhanaṁ paññādhanaṁ.   the wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
‘kintime saddhāya vaḍḍheyyuṁ, sīlena vaḍḍheyyuṁ, sutena vaḍḍheyyuṁ, cāgena vaḍḍheyyuṁ, dhammena vaḍḍheyyuṁ, paññāya vaḍḍheyyuṁ, dhanadhaññena vaḍḍheyyuṁ, khettavatthunā vaḍḍheyyuṁ, dvipadacatuppadehi vaḍḍheyyuṁ, puttadārehi vaḍḍheyyuṁ, dāsakammakaraporisehi vaḍḍheyyuṁ, ñātīhi vaḍḍheyyuṁ, mittehi vaḍḍheyyuṁ, bandhavehi vaḍḍheyyun’ti.  
‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’  
Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā.  
He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments.  
“Saddhāya sīlena sutena buddhiyā,  
“His wish was this: ‘How may others not decline  

saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.  
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.  
ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.  
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.  
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.  
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.  

saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.   the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.  
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.  
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.  

“yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā;   “Master Gotama, those gentlemen who have gone forth from the lay life to homelessness out of faith in Master Gotama have Master Gotama to lead the way, help them out, and give them encouragement.  
Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā;  

Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.   In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!  
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:  
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say:  
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:  
In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say:  

‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo.   ‘Others will be faithless, but here we will have faith.’  
Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya.  
An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily.  
Assaddhassa purisapuggalassa saddhā hoti parinibbānāya.  
 

“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti?   “Phagguna, are you not a gentleman who has gone forth from the lay life to homelessness?”  
“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi.  
“As such, it’s not appropriate for you to mix so closely with those nuns.  

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.   In this teaching there are mendicants who are followers of teachings, or followers by faith. All of them are bound for awakening.  
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.  
In this teaching there are those who have a degree of faith and love for me. All of them are bound for heaven.”  

Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.   It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching.  
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;  
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;  
‘It’s not just Āḷāra Kālāma who has faith,  
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;  
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;  
‘It’s not just Rāma who had faith,  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect,  

“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:   “Mendicants, take the case of a gentleman who has gone forth from the lay life to homelessness, thinking,  
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
 
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
 
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
 
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
 
Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness, thinking,  
Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
 

Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:   In the same way, take a certain person who goes forth from the lay life to homelessness, thinking:  
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness …  
Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Next, take a gentleman who has gone forth from the lay life to homelessness, thinking:  

Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya.   It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, and that mendicant doesn’t know moderation in accepting.  
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.  
It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick,  

evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti.   are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore.  

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti,   ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;  
‘It’s not just Āḷāra Kālāma who has faith,  
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi.  
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;  
‘It’s not just Rāma who had faith,  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect,  

“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.   “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.  
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  

Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā;   When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect:  

“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti?   “So, householders, is there any teacher you’re happy with, in whom you have acquired grounded faith?”  
“Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti.  
“No, sir.”  

saddhāvimutto …   or freed by faith,  
saddhānusārī, tamahaṁ evaṁ vadeyyaṁ:  
or a follower by faith:  
api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?  
At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?”  
Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.  
Take some other monk who gets by with mere faith and love.  
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.  
‘Reverends, this monk gets by with mere faith and love.  
mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.  
no, let him not lose what little faith and love he has!’  
evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.  
In the same way, some monk gets by with mere faith and love.  
‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.  
‘Reverends, this monk gets by with mere faith and love.  
mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.  
no, let him not lose what little faith and love he has!’  

‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.   ‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’  

Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:   It’s when a gentleman has gone forth from the lay life to homelessness, thinking:  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:  
Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti.  
And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:  
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:  
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:  

Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti—  Now at that time several very well-known gentlemen had gone forth from the lay life to homelessness out of faith in the Buddha— 
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?  
“Mendicants, those gentlemen who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?”  
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?  
 
“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?  
 
Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye.  
It’s appropriate for gentlemen like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life.  
nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā”ti?  
 
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.  
Rather, there are gentlemen of faith who are full of sublime joy and gladness.  
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.  
Rather, there are gentlemen of faith who are full of joy and gladness.  

Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.   One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.  
Katamo ca, bhikkhave, puggalo saddhāvimutto.  
And what person is freed by faith?  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.  
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One.  
Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto.  
This person is called freed by faith.  
Katamo ca, bhikkhave, puggalo saddhānusārī?  
And what person is a follower by faith?  
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ— 
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities:  
Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī.  
This person is called a follower by faith.  
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.  
It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.  
Sāpi nāma, bhikkhave, saddhā nāhosi;  
Mendicants, there has not been that faith,  

‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?   or out of faith in the sighted person?”  
‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.  
but out of faith in the sighted person.”  

Idhudāyi, bhikkhu saddhābalaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;   It’s when a mendicant develops the powers of faith,  

idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.   Suppose a trustworthy and reliable man were to come from the east.  
parasamuddato saddhāyiko paccayiko.  
or from over the ocean.  

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;   ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;  
‘It’s not just Āḷāra Kālāma who has faith,  
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;  
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;  
‘It’s not just Rāma who had faith,  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect:  

nanu evaṁ sante brāhmaṇānaṁ amūlikā saddhā sampajjatī”ti?   This being so, doesn’t the brahmins’ faith turn out to be baseless?”  
“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.  
“The brahmins don’t just honor this because of faith, but also because of oral transmission.”  
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— 
Faith, endorsement, oral tradition, reasoned contemplation, and acceptance of a view after consideration.  
“Saddhā cepi, bhāradvāja, purisassa hoti;  
“If a person has faith,  
‘evaṁ me saddhā’ti— 
they preserve truth by saying, ‘Such is my faith.’  
atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  
Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.  
“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.  
Faith is helpful for approaching a teacher.  
No cetaṁ saddhā jāyetha, nayidaṁ upasaṅkameyya.  
If you don’t give rise to faith, you won’t approach a teacher.  
Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.  
You approach a teacher because you have faith.  
Tasmā upasaṅkamanassa saddhā bahukārā”ti.  
That’s why faith is helpful for approaching a teacher.”  

Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṁ vaḍḍhati, sutaṁ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṁ ‘paricaritabban’ti vadāmi.   And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom.  
Yaṁ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṁ vaḍḍhati, na sutaṁ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṁ taṁ ‘paricaritabban’ti vadāmī”ti.  
I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.”  

Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā;   His wife, a lady of faith who he married from a family of faith, has passed away.  
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.  
And he has taken a new wife who has no faith.”  

Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;   There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life.  
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;  
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;  
‘It’s not just Āḷāra Kālāma who has faith,  
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;  
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”  
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;  
‘It’s not just Rāma who had faith,  

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—  Faith, endorsement, oral tradition, reasoned contemplation, and acceptance of a view after consideration.  
Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.  
In this case, what faith in your teacher do you have when it comes to the past? What endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’  
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:  
and reflect:  

‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.   ‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.  
adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.  
or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.  

“yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddhiṁ saṁvasati.   “Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.  
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṁ gotamo saddhiṁ saṁvasati.  
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Master Gotama does live together with these.  

Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā.   It’s when an untrue person is a friend and companion of ascetics and brahmins who are faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.  
Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā.  
It’s when a true person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, mindful, and wise.  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:   and reflected:  

“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.   “Take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. → etthantare pāṭho cck, sya1ed potthakesu  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
 
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
 
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
 
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
 
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
 
Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …  
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.  

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:   and reflect,  

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.   Now at that time a gentleman named Pukkusāti had gone forth from the lay life to homelessness out of faith in the Buddha.  

Api ca saddhāyapi sāhu dānaṁ,   And it’s also good to give out of faith.  
Saddhāyapi sāhu dānaṁ,  
And it’s also good to give out of faith.  
Saddhāyapi sāhu dānaṁ,  
And it’s also good to give out of faith.  
Saddhāyapi sāhu dānaṁ,  
And it’s also good to give out of faith.  
Saddhā hi dānaṁ bahudhā pasatthaṁ,  
It’s true that giving is praised in many ways  

Saddhāsutta   Faith  
“Saddhā dutiyā purisassa hoti,  
“Faith is a person’s partner.  

Saddhā samayo sakalikaṁ,   " 

“Ye naṁ dadanti saddhāya,   “Those who give with faith  

saddhā sādhu patiṭṭhitā;   Faith is good when grounded.  

saddhā sādhu adhiṭṭhitā;   Faith is good when committed.  

“Saddhā dutiyā purisassa hoti,   “Faith is a person’s partner.  

“Saddhā bandhati pātheyyaṁ,   “Provisions should be tied up with faith.  

“Ye naṁ dadanti saddhāya,   “Those who give with faith  
‘Ye naṁ dadanti saddhāya,  
 
‘Ye naṁ dadanti saddhāya,  
‘Those who give with faith  

idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.   Suppose a trustworthy and reliable man were to come from the east.  
atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko.  
and a fourth from the south.  

“Saddhāyāhaṁ pabbajito,   “I went forth out of faith  

Addhā carissanti bahū ca saddhā;   and many of the faithful will cross over for sure.  

“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.   “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”  

“Saddhā bījaṁ tapo vuṭṭhi,   “Faith is my seed, fervor my rain,  

Aggaṁ so desayi dasaddhānaṁ.   you taught it first to the group of five.  

Saddhā no upapajjatha.   and faith arose in us.  

Yāya saddhāya pabbajito,   You should amplify the faith  
Yāya saddhāya pabbajito → yāya saddhāpabbajito (bj, sya-all, km, pts2ed)  

“Saddhāya tarati oghaṁ,   “By faith you cross the flood,  

‘Yassa saddhā tathāgate,   ‘Whoever has faith in the Realized One,  

Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ:   Just this much is quite enough for a gentleman who has gone forth out of faith to rouse up his energy.  

‘Saddhā’tissa vacanīyaṁ.   You should say: ‘Faith.’  
Kā ca, bhikkhave, saddhāya upanisā?  
And what is it?  
dukkhūpanisā saddhā,  
Suffering is a vital condition for faith.  
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.  
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” 

“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:   “Reverend Musīla, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:  
“Reverend Musīla, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:  
“Reverend Musīla, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:  
“Reverend Musīla, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ:  
“Reverend Musīla, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  
Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:  
(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musīla did.)  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
 
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ— 
 
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
 
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:  
 
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
 
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:  
 
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
 
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ:  
“Reverend Nārada, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that  
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi:  
“Reverend Saviṭṭha, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that  

Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;   the faithless with the faithless,  
Assaddhā → asaddhā (pts1ed, pts2ed) 
Assaddhā assaddhehi saddhiṁ saṁsandiṁsu samiṁsu;  
 
Assaddhā assaddhehi saddhiṁ saṁsandissanti samessanti;  
 
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
 
Saddhā saddhehi saddhiṁ saṁsandanti samenti;  
the faithful with the faithful,  
Saddhā saddhehi saddhiṁ …pe…  
 

Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;   the faithless with the faithless,  
saddhā saddhehi saddhiṁ saṁsandanti samenti;  
the faithful with the faithful,  
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
 
saddhā saddhehi saddhiṁ saṁsandanti samenti;  
 
Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
the faithless with the faithless,  
saddhā saddhehi saddhiṁ saṁsandanti samenti;  
the faithful with the faithful,  
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
the faithless …  
saddhā saddhehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….  
the faithful …  
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
the faithless …  
saddhā saddhehi saddhiṁ saṁsandanti samenti;  
the faithful …  
assaddhā assaddhehi saddhiṁ saṁsandanti samenti;  
the faithless …  
saddhā saddhehi saddhiṁ saṁsandanti samenti;  
the faithful …  

Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;   the faithless with the faithless …  
Saddhā saddhehi saddhiṁ saṁsandanti samenti;  
The faithful with the faithful …  

Assaddhā assaddhehi saddhiṁ saṁsandanti samenti;   the faithless with the faithless …  
Saddhā saddhehi saddhiṁ saṁsandanti samenti;  
The faithful with the faithful …  

Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.   Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.  
Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu …pe…  
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.  
Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṁ atthi kusalesu dhammesu, vīriyaṁ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.  
Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.  
Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu …  
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.  
Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu …pe…  
Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth …  
Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu …pe…  
 
Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu …pe…  
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline …  
Evameva kho, kassapa, yassa kassaci saddhā atthi kusalesu dhammesu hirī atthi …  
 

saddhā, bhikkhave, upāsikā ekaputtakaṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya:   A faithful laywoman with a dear and beloved only son would rightly appeal to him,  

saddhā bhikkhave upāsikā ekaṁ dhītaraṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya:   A faithful laywoman with a dear and beloved only daughter would rightly appeal to her,  

“na kho te taṁ, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṁ dhāreyyāsi.   “Nanda, as a gentleman who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a polished black bowl.  
Etaṁ kho te, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ āraññiko ca assasi, piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti.  
It’s appropriate for you to stay in the wilderness, eat only almsfood, wear rag robes, and live without concern for sensual pleasures.”  

na kho te taṁ, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ vattā no ca vacanakkhamo.   As a gentleman who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself.  
Etaṁ kho te, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa:  
It’s appropriate for you to  

“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—  “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings.  

“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—  “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings.  

“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—  “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings.  

“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—  “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teachings.  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati—ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;   Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person.  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;   Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person.  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe…   Someone who has faith and confidence in these teachings is called a follower by faith. …”  

Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;   Someone who has faith and confidence in these teachings is called a follower by faith. They’ve arrived at surety in the right way, they’ve arrived at the level of the true person, and they’ve transcended the level of the untrue person.  

Saddhādutiyā viharantānavassutā.   live with faith as partner, uncorrupted.  

“Atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya:   “Mendicants, is there a method—apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a mendicant can rely on to declare their enlightenment? That is:  
“atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya:  
“There is a method—apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a mendicant can rely on to declare their enlightenment. That is:  
Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya …pe… aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti?  
And what is that method?  
Yaṁ taṁ, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?  
Since this is so, are these things understood by faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”  
“Ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti:  
“This is a method—apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a mendicant can rely on to declare their enlightenment. That is:  
Yaṁ taṁ, bhikkhave, jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?  
 
“Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti …pe….  
 
Yaṁ taṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?  
Since this is so, are these things understood by faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”  
“Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti:  
“This too is a method—apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a mendicant can rely on to declare their enlightenment. That is:  

Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti.   For someone who has attained the first absorption, speech has been tranquilized.  
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti.  
For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized.  
Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti.  
For someone who has attained the third absorption, rapture has been tranquilized.  
Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti.  
For someone who has attained the fourth absorption, breathing has been tranquilized.  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.  

Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti …pe…   For someone who has attained the first absorption, speech has been tranquilized. …  
ākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭippassaddhā hoti.  
For someone who has attained the dimension of infinite space, the perception of form has been tranquilized.  
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti.  
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized.  
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti.  
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized.  
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti.  
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized.  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.  

Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti.    
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti.  
 
Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti.  
 
Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti.  
 
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
 

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  She grows in faith, ethics, learning, generosity, and wisdom.  
Saddhāya sīlena ca yādha vaḍḍhati,  
When she grows in faith and ethics,  

“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi.   “Sir, in this case I don’t rely on faith in the Buddha’s claim that  
katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti?  
Which is better—knowledge or faith?”  
“Saddhāya kho, gahapati, ñāṇaṁyeva paṇītataran”ti.  
“Knowledge is definitely better than faith, householder.”  
Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi?  
And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that  

Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:   Take a fervent mortifier who has gone forth from the lay life to homelessness, thinking:  
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Take another fervent mortifier who has gone forth from the lay life to homelessness, thinking:  
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:  
Take another fervent mortifier who has gone forth from the lay life to homelessness, thinking:  

Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ …pe…   A mendicant develops the power of faith …  

“Yassa saddhā ca paññā ca,   “Its qualities of faith and wisdom  
Dhammā yuttā sadā dhuraṁ;  
are always yoked to the shaft.  
sadā dhuraṁ → saddhā dhuraṁ (sya-all)  

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of teachings. If they’re weaker still, they’re a follower by faith.” 

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.” 

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  

Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṅkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.   Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of teachings … a follower by faith.” 

“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.   “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.  

Yaṁ, bhikkhave, saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ;   The faculty of faith is the power of faith, and the power of faith is the faculty of faith.  
Evameva kho, bhikkhave, yaṁ saddhindriyaṁ taṁ saddhābalaṁ, yaṁ saddhābalaṁ taṁ saddhindriyaṁ;  
By the same method, the faculty of faith is the power of faith, and the power of faith is the faculty of faith.  

“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi—  “Sir, in this case I don’t rely on faith in the Buddha’s claim that  
Yesañhetaṁ, bhante, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— 
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter.  
Yesañhetaṁ, sāriputta, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ— 
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on faith in this matter.  

Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti.   What one? The faculty of wisdom. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.  

Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.   For their faith is the faculty of faith.”  
Yā hissa, sāriputta, saddhā tadassa saddhindriyan”ti.  
 

Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti.   When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.” 

Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ—  The powers of faith, energy, mindfulness, immersion, and wisdom.  
Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,  
It’s when a mendicant develops the powers of faith,  

Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,   It’s when a mendicant develops the powers of faith,  

Idha, bhikkhave, bhikkhu, saddhābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …   It’s when a mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.  

Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti …pe… paññābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ.   A mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion.  

Tassa te ārāmagatassa yā tajjā vīmaṁsā sā paṭippassaddhā”ti?   but when you arrived at the park, the corresponding inquiry faded away?”  
yā pubbe vīmaṁsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṁsā sā paṭippassaddhā.  
They formerly inquired regarding attaining perfection, but when they attained perfection the corresponding inquiry faded away.  

“Yesaṁ saddhā ca sīlañca,   “Those who have faith and ethics,  

Yassa kassaci, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ sīlaparibhāvitaṁ cittaṁ sutaparibhāvitaṁ cittaṁ cāgaparibhāvitaṁ cittaṁ paññāparibhāvitaṁ cittaṁ, tassa yo hi khvāyaṁ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo.   Take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.  
yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.  
But their mind rises up, headed for a higher place.  
Evameva kho, mahānāma, yassa kassaci dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe…  
In the same way, take someone whose mind has for a long time been imbued with faith, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.  
yañca khvassa cittaṁ dīgharattaṁ saddhāparibhāvitaṁ …pe… paññāparibhāvitaṁ taṁ uddhagāmi hoti visesagāmi.  
But their mind rises up, headed for a higher place.  
Tuyhaṁ kho pana, mahānāma, dīgharattaṁ saddhāparibhāvitaṁ cittaṁ …pe… paññāparibhāvitaṁ cittaṁ.  
Your mind, Mahānāma, has for a long time been imbued with faith, ethics, learning, generosity, and wisdom.  

Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ.   And they have a degree of faith and love for the Buddha.  

Tathāgate cassa saddhāmattaṁ hoti pemamattaṁ.   And they have a degree of faith and love for the Buddha.  

“Yassa saddhā tathāgate,   “Whoever has faith in the Realized One,  

“Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti?   “But how is a faithful lay follower defined?”  
Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti.  
Then they’re considered to be a faithful lay follower.”  

“Yassa saddhā tathāgate,   “Whoever has faith in the Realized One,