96 (1) Manifestation
“Bhikkhus, the manifestation of six things is rare in the world. What six? (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 six things is rare in the world.”
97 (2) Benefits
“Bhikkhus, there are these six benefits in realizing the fruit of stream-entry. What six? (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 six 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.1444 (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. [442]
“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.”
“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]. [443] (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 six benefits, it is enough for him to establish the unlimited perception of impermanence in all conditioned phenomena.1445 What six? (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.1446 And (6) I will come to possess supreme asceticism.’1447
“Bhikkhus, when a bhikkhu considers these six 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 six benefits, it is enough for him to establish the unlimited perception of suffering in all conditioned phenomena. What six? (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. And (6) I will have served the Teacher with loving-kindness.’ [444]
“Bhikkhus, when a bhikkhu considers these six 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 six benefits, it is enough for him to establish the unlimited perception of non-self in all phenomena. What six? (1) ‘I will be without identification in the entire world.1448 (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. And (6) I will have clearly seen causally arisen phenomena.’
“Bhikkhus, when a bhikkhu considers these six benefits, it is enough for him to establish the unlimited perception of non-self in all phenomena.”
105 (10) Existence
“Bhikkhus, there are these three kinds of existence that are to be abandoned; [and] one is to train in the three trainings.1449 What are the three kinds of existence that are to be abandoned? (1) Sense-sphere existence, (2) form-sphere existence, and (3) formless-sphere existence: these are the three kinds of existence to be abandoned. In what three trainings is one to train? (4) In the higher virtuous behavior, (5) in the higher mind, and (6) in the higher wisdom. One is to train in these three trainings.
“When a bhikkhu has abandoned these three kinds of existence and has completed these three 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.” [445]
106 (11) Craving
“Bhikkhus, there are these three kinds of craving, and these three kinds of conceit, that are to be abandoned.1450 What are the three kinds of craving that are to be abandoned? (1) Sensual craving, (2) craving for existence, and (3) craving for extermination: these are the three kinds of craving that are to be abandoned. And what are the three kinds of conceit that are to be abandoned? (4) Conceit, (5) the inferiority complex, and (6) arrogance: these are the three kinds of conceit that are to be abandoned.
“When a bhikkhu has abandoned these three kinds of craving and these three 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.”
Chapters Extra to the Set of Fifty
14511444 Sammattaniyāmaṃ okkamissati. Sammattaniyāmaṃ is obviously an abridgment of niyāmaṃ kusalesu dhammesu sammattaṃ, on which see p. 1638, note 358, and p. 1739, note 1150.
1445 Sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. Mp: “Unlimited: without setting a boundary thus: ‘Only these conditioned phenomena, but no others, are impermanent.’”
1446 Ce and Ee have gacchanti, but the future meaning (originally conveyed by this form) seems intended here. Be has gacchissanti, perhaps a novel future form.
1447 I read with Be and Ee bhavissāmi, as against Ce bhavissati.
1448 Sabbaloke atammayo bhavissāmi. Mp: “Identification (tammayo) is craving and views; non-identification (atammayo) is their absence.”
1449 A composite six, made up of two triads.
1450 Another composite six.
1451 Paṇṇāsakātirekā vaggā. This is the general title Ce assigns to these three additional chapters, which it then numbers 1, 2, and 3. Ee gives this the title Paṇṇāsasaṅgahito vaggo, “Chapter included with the Fifty” (?). Be does not assign a general title to the additional chapters, but numbers them 11, 12, and 13 in succession to the earlier vaggas of this nipāta.