English
develops the faculty of mindfulness, leading to tranquility, leading to awakening; develops the faculty of concentration, leading to tranquility, leading to awakening; develops the faculty of wisdom, leading to tranquility, leading to awakening. To this extent, bhikkhu, a bhikkhu is accomplished in faculties." The Ninth. 10. The Discourse on the Destruction of the Taints 490. "These, bhikkhus, are five faculties. Which five? The faculty of faith... and so on... the faculty of wisdom – these, bhikkhus, are the five faculties. By developing and repeatedly practicing these five faculties, a bhikkhu, through the destruction of the taints, by his own direct knowledge, realizes and abides in the taintless liberation of mind and liberation by wisdom in this very life." The Tenth. The Second Chapter on Softer Faculties. Its Summary – Three on Acquisition, summarized, and three others in detail; Practicing and Accomplished, the tenth is the Destruction of the Taints. 3. The Chapter on the Six Faculties 1. "Monks, there are these five faculties. Which five? The faculty of faith... (and so on)... the faculty of wisdom. As long as, monks, I did not truly understand the origin, the passing away, the gratification, the danger, and the escape from these five faculties as they really are, so long, monks, I did not declare myself to be fully awakened to the unsurpassed perfect enlightenment in the world with its devas, with its Māras, with its Brahmās, among the generation of ascetics and brahmins, with its devas and humans. But when, monks, I truly understood the origin, the passing away, the gratification, the danger, and the escape from these five faculties as they really are, then, monks, I declared myself to be fully awakened to the unsurpassed perfect enlightenment in the world with its devas, with its Māras, with its Brahmās, among the generation of ascetics and brahmins, with its devas and humans. And knowledge and vision arose in me: ‘My liberation is unshakeable. This is my last birth. There is now no more renewed existence.’" The First. 2. "Monks, there are these three faculties. Which three? The faculty of femininity, the faculty of masculinity, the faculty of life – these, monks, are the three faculties." The Second. 3. "Monks, there are these three faculties. Which three? The faculty of knowing the unknown, the faculty of final knowledge, the faculty of one who has known – these, monks, are the three faculties." The Third. 4. "Monks, there are these five faculties. Which five? The faculty of faith... (and so on)... the faculty of wisdom – these, monks, are the five faculties. By the completeness and fulfillment of these five faculties, one becomes an Arahant. With faculties softer than that, one becomes an antarāparinibbāyī (one who attains Nibbāna in the interval). With faculties softer than that, one becomes an upahaccaparinibbāyī (one who attains Nibbāna after striking the lifespan). With faculties softer than that, one becomes an asaṅkhāraparinibbāyī (one who attains Nibbāna without exertion), then..." and with softer faculties, he is one who attains Nibbāna with exertion. With softer faculties than that, he is an upstream-bound one, bound for the Akaniṭṭha realm. With softer faculties than that, he is a once-returner. With softer faculties than that, he is a one-seeder. With softer faculties than that, he is a family-to-family one. With softer faculties than that, he is one with seven rebirths at most. With softer faculties than that, he is a Dhamma-follower. With softer faculties than that, he is a faith-follower. The Fourth. 5. The Discourse on the Pure "There are, bhikkhus, these six faculties. Which six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty – these, bhikkhus, are the six faculties." The Fifth. 6. The Discourse on the Stream-Enterer "There are, bhikkhus, these six faculties. Which six? The eye faculty... ...up to... ...the mind faculty. When, bhikkhus, a noble disciple understands as it really is the origin, the passing away, the gratification, the danger, and the escape from these six faculties – this, bhikkhus, is called a noble disciple who is a stream-enterer, not subject to falling, fixed, bound for full enlightenment." The Sixth. 7. The Discourse on the Arahant "There are, bhikkhus, these six faculties. Which six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. When, bhikkhus, a bhikkhu, having understood as it really is the origin, the passing away, the gratification, the danger, and the escape from these six faculties, is liberated without clinging – this, bhikkhus, is called 'a bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, who has done what had to be done, who has laid down the burden, who has attained his own goal, who has utterly destroyed the fetters of existence, who is liberated through perfect knowledge.'" The Seventh. 8. The Discourse on the Fully Enlightened One "There are, bhikkhus, these six faculties. Which six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. As long as, bhikkhus, I did not thoroughly understand the origin, the passing away, and the gratification of these six faculties... and the gratification, and the danger, and the escape, as it really is, I did not fully understand. Not until then, bhikkhus, in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans, did I declare myself to be 'fully enlightened with unsurpassed perfect self-awakening.' But when, bhikkhus, I fully understood the origin, and the passing away, and the gratification, and the danger, and the escape of these six faculties, as it really is, then, bhikkhus, in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans, did I declare myself to be 'fully enlightened with unsurpassed perfect self-awakening.' And knowledge and vision arose in me: 'My liberation is unshakeable; this is the last birth; there is now no more renewed existence.''' The Eighth. 9. The First Discourse on Recluses and Brahmins 499. "There are, bhikkhus, these six faculties. Which six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. Whatever recluses or brahmins, bhikkhus, do not understand as it really is the origin, and the passing away, and the gratification, and the danger, and the escape of these six faculties, those recluses or brahmins, bhikkhus, are not considered recluses among recluses, nor brahmins among brahmins by me. Nor do these venerable ones, having realized and attained by their own direct knowledge the goal of recluseship or the goal of brahminhood, dwell in this very life." "But whatever recluses or brahmins, bhikkhus, do understand as it really is the origin, and the passing away, and the gratification, and the danger, and the escape of these six faculties, those recluses or brahmins, bhikkhus, are considered recluses among recluses, and brahmins among brahmins by me. And these venerable ones, having realized and attained by their own direct knowledge the goal of recluseship and the goal of brahminhood, dwell in this very life." The Ninth. 10. The Second Discourse on Recluses and Brahmins 500. " Whatever recluses or brahmins, monks, do not understand the faculty of sight, do not understand the origin of the faculty of sight, do not understand the cessation of the faculty of sight, do not understand the path leading to the cessation of the faculty of sight; the faculty of hearing... the faculty of smell... the faculty of taste... the faculty of body... the faculty of mind, do not understand the origin of the faculty of mind, do not understand the cessation of the faculty of mind, do not understand the path leading to the cessation of the faculty of mind; These, monks, are not considered recluses among recluses, nor brahmins among brahmins, and those venerable ones do not dwell, having realized and attained by their own direct knowledge, the purpose of recluseship and brahminhood in this very life. But whatever recluses or brahmins, monks, understand the faculty of sight, understand the origin of the faculty of sight, understand the cessation of the faculty of sight, understand the path leading to the cessation of the faculty of sight; the faculty of hearing... the faculty of smell... the faculty of taste... the faculty of body... the faculty of mind, understand the origin of the faculty of mind, understand the cessation of the faculty of mind, understand the path leading to the cessation of the faculty of mind; These, monks, are considered recluses among recluses, and brahmins among brahmins, and those venerable ones dwell, having realized and attained by their own direct knowledge, the purpose of recluseship and brahminhood in this very life. The Tenth. The Third Chapter on the Six Faculties. Its Summary – Rebirth, understanding life, one-seeded, and the pure; Stream, Arahant, Fully Awakened One, and two recluses and brahmins. 4. Chapter on the Faculty of Pleasure 1. The Discourse on the Pure 501. “There are these five faculties, monks. Which five? The faculty of pleasure, the faculty of pain, the faculty of mental pleasure, the faculty of mental pain, the faculty of equanimity – These, monks, are the five faculties.” The First. 2. The Discourse on the Stream-Enterer 502. “There are these five faculties, monks. Which five? The faculty of pleasure, the faculty of pain, the faculty of mental pleasure, the faculty of mental pain, and the faculty of equanimity. When, monks, a noble disciple truly understands the origin, the passing away, the gratification, the danger, and the escape of these five faculties – this, monks, is called a noble disciple who is a stream-enterer,