English
10. The Chapter on Advantages 1. Discourse on Appearance "Monks, the appearance of six things is rare in the world. Which six? The appearance of a Tathāgata, an Arahant, a Perfectly Self-Awakened One, is rare in the world. A person who teaches the Dhamma-Vinaya proclaimed by the Tathāgata is rare in the world. Rebirth in a noble realm is rare in the world. The completeness of the faculties is rare in the world. Not being dull, not being a dumb mute, is rare in the world. Desire for wholesome states is rare in the world. Indeed, monks, the appearance of these six things is rare in the world." First. 2. Discourse on Advantages "Monks, there are these six advantages in realizing the fruit of stream-entry. Which six? One is assured in the True Dhamma. One is not subject to decline. One's suffering is brought to an end. One is endowed with knowledge not shared by others. One's cause (of suffering) is well seen. And phenomena arisen from a cause. Indeed, monks, these are the six advantages in realizing the fruit of stream-entry." Second. 3. Discourse on Impermanence "Monks, it is not possible that a monk, seeing any formation as permanent, will be endowed with the conforming patience. It is not possible that one not endowed with the conforming patience will enter the fixed course of rightness. It is not possible that one not entering the fixed course of rightness will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship. "Monks, it is possible that a monk, seeing all formations as impermanent, will be endowed with the conforming patience. It is possible that one endowed with the conforming patience will enter the fixed course of rightness. 'Sam'... entering the fixed course of rightness, will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship— this is a possible situation. The Third. 4. Discourse on Suffering 99. "It is truly, monks, that a bhikkhu regarding any formation as pleasant... regarding all formations as suffering... this is a possible situation." The Fourth. 5. Discourse on Not-self 100. "It is truly, monks, that a bhikkhu regarding any phenomenon as self... regarding all phenomena as not-self... this is a possible situation." The Fifth. 6. Discourse on Nibbāna 101. "'It is truly, monks, that a bhikkhu regarding Nibbāna as suffering will be endowed with adaptive patience'— this is not a possible situation. 'Not endowed with adaptive patience will enter the fixed course of rightness'— this is not a possible situation. 'Not entering the fixed course of rightness will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship'— this is not a possible situation. "'It is truly, monks, that a bhikkhu regarding Nibbāna as pleasant will be endowed with adaptive patience'— this is a possible situation. 'Endowed with adaptive patience will enter the fixed course of rightness'— this is a possible situation. 'Entering the fixed course of rightness will realize the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship'— this is a possible situation." The Sixth. 7. Discourse on the Unestablished 102. "Monks, seeing six benefits, it is enough for a bhikkhu to make no limitation regarding all formations, to establish the perception of impermanence. Which six? 'All formations will appear to me as unestablished, and my mind will not delight in the entire world, and from the entire world..." and my mind will be uplifted, and my mind will be inclined towards Nibbāna, and my fetters will be abandoned, and I will be endowed with the highest recluseship.’ Seeing these six benefits, bhikkhus, it is enough for a bhikkhu to establish the perception of impermanence in all formations without limit.” The Seventh. 8. The Drawn Sword Sutta 103. “Seeing six benefits, bhikkhus, it is enough for a bhikkhu to establish the perception of suffering in all formations without limit. Which six? ‘And the perception of revulsion towards all formations will be present in me, just like towards an executioner with a drawn sword. And my mind will be uplifted from all the world, and I will see peace in Nibbāna, and my latent tendencies will be uprooted, and I will be one who has done what is to be done, and the Teacher will have been attended to by me with kindness.’ Seeing these six benefits, bhikkhus, it is enough for a bhikkhu to establish the perception of suffering in all formations without limit.” The Eighth. 9. The Not-Made-of-That Sutta 104. “Seeing six benefits, bhikkhus, it is enough for a bhikkhu to establish the perception of non-self in all phenomena without limit. Which six? ‘And I will not be made of that in all the world, and my conceit of ‘I’ will cease, and my conceit of ‘mine’ will cease, and I will be endowed with uncommon knowledge, and the cause will be well seen by me, and the phenomena arisen from cause.’ Seeing these six benefits, bhikkhus, it is enough for a bhikkhu to establish the perception of non-self in all phenomena without limit.” The Ninth. 10. The Existence Sutta 105. “These three existences, bhikkhus, are to be abandoned; in three trainings one should train. Which three existences are to be abandoned? The existence of sensual desire, the existence of form, the existence of formlessness – these three existences are to be abandoned. In which three t in which trainings should one train? In the training of higher virtue, in the training of higher mind, in the training of higher wisdom – in these three trainings should one train. For when, monks, these three existences are abandoned by a monk, and he is well-trained in these three trainings – this monk, monks, is said to have cut off craving, to have untied the fetter, and by the right understanding of conceit, to have made an end of suffering.” The Tenth. 11. The Discourse on Craving 106. “These three cravings, monks, are to be abandoned, and three conceits. Which are the three cravings to be abandoned? Craving for sensual pleasures, craving for existence, craving for non-existence – these three cravings are to be abandoned. Which are the three conceits to be abandoned? Conceit, inferiority conceit, superiority conceit – these three conceits are to be abandoned. For when, monks, these three cravings are abandoned by a monk, and these three conceits; this monk, monks, is said to have cut off craving, to have untied the fetter, and by the right understanding of conceit, to have made an end of suffering.” The Eleventh. The Chapter on Benefits, the Tenth. [The Fifth (Syāmā text)] Its Summary – Manifestation, benefit, impermanence, suffering, non-self; Nibbāna, not established, unsheathed sword, not of that nature; Existences, craving, one-eleven, thus ten. The Second Fifty is completed.