10. Ānisaṃsavaggo | 6 | Aṅguttara
Aṅguttara Nikāya
010. Aanisansavaggo
V. Benefit
96 (1) Manifestation
Bhikkhus, the manifestation of 6 things is rare in the world.
What 6?
(1) The manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One is rare in the world.
(2) One who can teach the Dhamma and discipline proclaimed by a Tathāgata is rare in the world.
(3) Rebirth in the sphere of the noble ones is rare in the world.
(4) Endowment with unimpaired [sense] faculties is rare in the world.
(5) Being intelligent and astute is rare in the world.
(6) The desire for the wholesome Dhamma is rare in the world.
The manifestation of these 6 things is rare in the world.
97 (2) Benefits
Bhikkhus, there are these 6 benefits in realizing the fruit of stream-entry.
What 6?
(1) One is fixed in the good Dhamma;
(2) one is incapable of decline;
(3) one’s suffering is delimited;
(4) one comes to possess knowledge not shared by others;
(5) one has clearly seen causation;
(6) one has clearly seen causally arisen phenomena.
- These are the 6 benefits in realizing the fruit of stream-entry.
98 (3) Impermanent
Bhikkhus,
(1) it is impossible that a Bhikkhu who considers any conditioned phenomenon to be permanent will possess a conviction in conformity [with the teaching].
(2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
Bhikkhus,
(1) it is possible that a Bhikkhu who considers all conditioned phenomena to be impermanent will possess a conviction in conformity [with the teaching].
(2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
99 (4) Suffering
Truly, Bhikkhus,
(1) it is impossible that a Bhikkhu who considers any conditioned phenomenon to be pleasurable will possess a conviction in conformity [with the teaching].
(2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
Bhikkhus,
(1) it is possible that a Bhikkhu who considers all conditioned phenomena to be suffering will possess a conviction in conformity [with the teaching].
(2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
100 (5) Non-Self
Bhikkhus,
(1) it is impossible that a Bhikkhu who considers any phenomenon to be a self will possess a conviction in conformity [with the teaching].
(2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
Bhikkhus,
(1) it is possible that a Bhikkhu who considers all phenomena to be non-self will possess a conviction in conformity [with the teaching].
(2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
101 (6) Nibbāna
Bhikkhus,
(1) it is impossible that a Bhikkhu who considers Nibbāna to be suffering will possess a conviction in conformity [with the teaching].
(2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
Bhikkhus,
(1) it is possible that a Bhikkhu who considers Nibbāna to be happiness will possess a conviction in conformity [with the teaching].
(2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness.
(3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry,
(4) the fruit of once-returning,
(5) the fruit of non-returning,
(6) or Arahantship.
102 (7) Unlasting
Bhikkhus, when a Bhikkhu considers 6 benefits, it is enough for him to establish the unlimited perception of impermanence in all conditioned phenomena.
What 6?
(1) ‘All conditioned phenomena will appear to me as unlasting.
(2) My mind will not delight in anything in the world.
(3) My mind will rise up from the entire world.
(4) My mind will slope toward Nibbāna.
(5) My fetters will be abandoned.
(6) I will come to possess supreme asceticism.’
Bhikkhus, when a Bhikkhu considers these 6 benefits, it is enough for him to establish the unlimited perception of impermanence in all conditioned phenomena.
103 (8) Uplifted Dagger
Bhikkhus, when a Bhikkhu considers 6 benefits, it is enough for him to establish the unlimited perception of suffering in all conditioned phenomena.
What 6?
(1) ‘The perception of disenchantment will be established in me toward all conditioned phenomena, as toward a murderer with uplifted dagger.
(2) My mind will rise up from the entire world.
(3) I will see Nibbāna as peaceful.
(4) My underlying tendencies will be uprooted.
(5) I will be one who has done his task.
(6) I will have served the Teacher with loving-kindness.’
Bhikkhus, when a Bhikkhu considers these 6 benefits, it is enough for him to establish the unlimited perception of suffering in all conditioned phenomena.
104 (9) Without Identification
Bhikkhus, when a Bhikkhu considers 6 benefits, it is enough for him to establish the unlimited perception of non-self in all phenomena. What 6?
(1) ‘I will be without identification in the entire world.
(2) I-makings will cease for me.
(3) Mine-makings will cease for me.
(4) I will come to possess knowledge not shared [with worldlings].
(5) I will have clearly seen causation.
(6) I will have clearly seen causally arisen phenomena.’
Bhikkhus, when a Bhikkhu considers these 6 benefits, it is enough for him to establish the unlimited perception of non-self in all phenomena.
105 (10) Existence
Bhikkhus, there are these 3 kinds of existence that are to be abandoned;
[and] one is to train in the 3 trainings.
What are the 3 kinds of existence that are to be abandoned?
(1) Sense-sphere existence,
(2) form-sphere existence, and
(3) formless-sphere existence:
- these are the 3 kinds of existence to be abandoned.
In what 3 trainings is one to train?
(4) In the higher virtuous behaviour,
(5) in the higher mind, and
(6) in the higher wisdom.
One is to train in these 3 trainings.
When a Bhikkhu has abandoned these 3 kinds of existence and has completed these 3 trainings, he is called a Bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering.
106 (11) Craving
Bhikkhus, there are these 3 kinds of craving, and these 3 kinds of conceit, that are to be abandoned.
What are the 3 kinds of craving that are to be abandoned?
(1) Sensual craving,
(2) craving for existence, and
(3) craving for extermination:
- these are the 3 kinds of craving that are to be abandoned.
And what are the 3 kinds of conceit that are to be abandoned?
(4) Conceit,
(5) the inferiority complex, and
(6) arrogance: these are the 3 kinds of conceit that are to be abandoned.
When a Bhikkhu has abandoned these 3 kinds of craving and these 3 kinds of conceit,
he is called a Bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering.