Anguttara Nikaya
Dasakanipata Ý The collection of the tens
1. Pathamapannaskam Ý The first fifty
001. Anisamsavaggo Ý The section on benefits
1. Kimatthiyasuttam Ý For what reason are merits
1. I heard thus. At one time The Blessed One was abiding in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. Venerable Ananda approached The Blessed One, worshipped, sat on a side and said:
ßVenerable sir, for what reason and benefits are clever virtues?"
ßAnanda, clever virtues are for the reason and benefit of non-remorse.
ßVenerable sir, for what reason and benefits is non-remorse?"
ßAnanda, non-remorse is for the reason and benefit of delight.
ßVenerable sir, for what reason and benefits is delight?"
ßAnanda, delight is for the reason and benefit of joy"
ßVenerable sir, for what reason and benefits is joy?"
ßAnanda, joy is for the reason and benefit of tranquility.
ßVenerable sir, for what reason and benefits is tranquility?"
ßAnanda, tranquility is for the reason and benefit of pleasantness.
ßVenerable sir, for what reason and benefits is pleasantness?"
ßAnanda, pleasantness is for the reason and benefit of concentration.
ßVenerable sir, for what reason and benefits is concentration?"
ßAnanda, concentration is for the reason and benefit of the vision of things as they really are"
ßVenerable sir, for what reason and benefits is the vision of things as they really are?"
ßAnanda, the vision of things as they really are, is for the reason and benefit of turning away and disenchantment"
`ßVenerable sir, for what reason and benefits is turning away and disenchantment?"
ßAnanda, turning away and disenchantment is for the reason and benefit of the knowledge and vision of release"
Thus Ananda, clever virtues are for the reason and benefit of non-remorse. Non-remorse is for the reason and benefit of delight. Delight is for the reason and benefit of joy. Joy is for the reason and benefit of tranquility. Tranquility is for the reason and benefit of pleasantness. Pleasantness is for the reason and benefit of concentration. Concentration is for the reason and benefit of knowledge and vision of seeing things as they really are. Knowledge and vision of seeing things as they really are, is for the reason and benefit of turning away and disenchantment. Turning away and disenchantment is for knowledge and vision of release. Thus Ananda, clever virtues lead to the highest.
2. Cetanakaranãyasuttam Ý Intending
2. ßBhikkhus, someone who has clever virtues, need not intend. `May non-remorse come to me.' It is the general rule for non-remorse to arise to a virtuous person. Someone who has no remorse, need not intend. `May delight come to me.' It is the general rule for delight to arise to one without remorse. Someone who is delighted need not intend. `May joy come to me.' It is the general rule for joy to arise to a delighted one. Someone who is joyful need not intend. `May my body be appeased' It is the general rule for the joyful to experience appeasement of the body. Someone with an appeased body need not intend. `May I feel pleasant.'It is the general rule for one with an appeased body to feel pleasant. A pleasant one, need not intend. `May my mind be concentrated.' It is the general rule for the pleasant one to be concentrated. Bhikkhus, someone with a concentrated mind need not intend. `May I know and see it, as it really is. It is the general rule for the concentrated to know and see as it really is. Bhikkhus, someone who knows and sees, as it really is, need not intend. `May I turn away and be disenchanted.' It is the general rule for one who knows and sees to turn away and be disenchanted. Bhikkhus, the one who has turned away and become disenchanted need not intend. `May I realize knowldge and vision of release' It is the general rule for one who turned away and is disenchanted to realize knowledge and vision of release.
Thus bhikkhus turning away and disenchantment is for knowledge and vision of release and its benefits. Knowledge and vision of seeing things as they really are, is for turning away and disenchantment and its benefits. Concentration is for knowledge and vision of seeing things as they really are, and their benefits. Pleasantness is for concentration and its benefits. Tranquility is for pleasantness and its benefits. Joy is for tranquility and its benefits. Delight is for joy and its benefits. Non-remorse is for delight and its benefits. Clever virtues are for non-remorse and its benefits. Thus bhikkhus, thoughts overflow from thoughts and get completed by thoughts, while they flow up and down.
3. Pathama-upanisasuttam- First that rests on causes
3. Bhikkhus, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.
Bhikkhus, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Bhikkhus, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release ...
4. Dutiya Ý upanisasuttam Ý Second that rests on causes
4. Then venerable Sariputta addressed the bhikkhus:
ßFriends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed When there is no delight, gone wrong in delight, the cause for joy is destroyed When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.
Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.
5. òatiya Ý upanisasuttam Ý Third resting on causes
5. Then venerable Ananda addressed the bhikkhus:
ßFriends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed When there is no delight, gone wrong in delight, the cause for joy is destroyed When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.
Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.
6. Samadhisuttam Ý Concentration
6. Then venerable Ananda approached The Blessed One ... re ... and said to The Blessed One:
ßVenerable sir, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.?"
ßAnanda, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive"
ßVenerable sir, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive?"
ßHere, Ananda, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Ananda, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.
7. Sariputtasuttam Ý Venerable Sriputta
7. Venerable Ananda approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:
ßFriend, Sariputta, is there a concentration, to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive?"
`Friend, Ananda, there is a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.
ßFriend, Sariputta, how is that concentration to the bhikkhu, in which, in earth he has no perceptions of earth, ... re ... Yet he is perceptive?"
ß Friend, Ananda, once I was abiding in this same dark forest in Savatthi and abode in that concentration. Then in earth I had no perceptions of earth, in water I had no perceptions of water, in fire I had no perceptions of fire, in air I had no perceptions of air, in the sphere of space, I had no perceptions of the sphere of space, in the sphere of consciousness, I had no perceptions of the sphere of consciousness, in the sphere of nothingness, I had no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, I had no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, I had no perceptions of this world. In the other world, I had no perceptions of the other world. Yet I was perceptive.
ßFriend, Sariputta, of what were you perceptive at the time?"
ßFriend, Ananda, the perception, `Cessation of being is extinction.' arose and faded in me with knowledge. Friend, like at the edge of a potsherd the splinters rise and fade with knowledge. In the same manner the perception, `cessation of being is extinction' arose and faded in me. Friend, at that time I was of the perception, `Cessation of being is extinction.'û
8. Jhanasuttam Ý The higher states of the mind
8. ßBhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, ... re ... is learned not a teacher, ... re ... is a teacher, does not move in the society, ... re ... moves in the society, does not preach the gathering with confidence, ... re ... preaches the gathering with confidence, does not abide by the discipline, ... re ... abides by the discipline, does not live in the forest in a hut of leaves, ... re ... lives in the forest in a hut of leaves, is not a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings here and now ... re ... is a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings here and now, has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings here and now and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings here and now and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
9. Santavimokkhasuttam Ý Appeasing releases
9. ßBhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, ... re ... is learned not a teacher, ... re ... is a teacher, does not move in the society, ... re ... moves in the society, does not preach the gathering with confidence, ... re ... preaches the gathering with confidence, does not abide by the discipline, ... re ... abides by the discipline, does not live in the forest in a hut of leaves, ... re ... lives in the forest in a hut of leaves, does not experience the immaterial states with the body ... re ... experiences the immaterial states with the body, has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, experience the immaterial states with the body and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, experience the immaterial states with the body and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
10. Vijjasuttam Ý Knowledge
10. ßBhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, ... re ... is learned not a teacher, ... re ... is a teacher, does not move in the society, ... re ... moves in the society, does not preach the gathering with confidence, ... re ... preaches the gathering with confidence, does not abide by the discipline, ... re ... abides by the discipline, does not recollect the manifold previous births, such as one birth, two births, ... re ... with all details the manifold previous births, recollects the manifold previous births, such as one birth, two births, ... re ... with all details recollects the manifold previous births, such as one birth, two births, ... re ... with all details recollects the manifold previous births, with the heavenly eye, purified beyond human does not see beings, ... re ... born according to their acrions, with heavenly eye purified beyond human he sees beings, ... re ... born according to their actions has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, recollect the manifold precious births, such as one birth, two births, ... re ... the manifold previous births, with all details, with the heavenly eye purified beyond human see beings born according to their actions and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, recollect the manifold precious births, such as one birth, two births, ... re ... the manifold previous births, with all details, with the heavenly eye purified beyond human see beings born according to their actions and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
Showing posts with label Anisamsa Vaggo. Show all posts
Showing posts with label Anisamsa Vaggo. Show all posts
Saturday, April 23, 2011
Thursday, April 21, 2011
Anguttara Nikaya - Chakka Nipata - Anisamsa Vaggo
Anguttara Nikaya
010. Anisamsavaggo Ý Benefits
1. Patubhavasuttam Ý Arisings
010.01. Bhikkhus, the arising of six things is rare in the world. What six?
The arising of the Thus Gone One worthy and rightfully enlightened is rare in the world. Those who preach the Teaching and Discipline declared by the Thus Gone One are rare in the world. Those reborn in the Noble Norm are rare in the world. Non-deficiency in the mental faculties is rare in the world. To be born with a not watery clear throat is rare in the world. Interest in meritorious things is rare in the world.
Bhikkhus, the arising of these six things are rare in the world.
2. Anisamsasuttam Ý Benefits
010.02. Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching. What six?
Is assured of the Teaching, would not decrease from it, is not bound in unpleasantness, is endowed with knowledge not shared by the ordinary, has thoroughly seen the reason for things that arise with a reason.
Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching.
3. Aniccasuttam Ý Impermanence
010.03. Bhikkhus, that bhikkhu who sees any determination as permanent, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as impermanent, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
4. Dukkhasuttam Ý Unpleasantness
010.04. Bhikkhus, that bhikkhu who sees any determination as pleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determination as unpleasant, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
5. Anattasuttam Ý Lacking a self
010.05. Bhikkhus, that bhikkhu who sees any determination as self, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as lacking a self, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
6. Nibbanasuttam Ý Extinction
010.06. Bhikkhus, that bhikkhu who sees extinction as unpleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees extinction as pleasnt, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
7. Anavattttitasuttam Ý
010.07. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence. What six?
All my determinations do not seemingly come to me, my mind does not delight in anything worldly, my mind rises up from all the world, my mind is bent on extinction, my bonds get dispelled, I am endowed with the highest recluseship.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence.
8. Ukkhittasikasuttam Ý With raised sword
010.08. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness. What six?
The perception of extinction will be well established in all my determinations as to a slayer with raised sword, my mind will be raised to all the world, I will see appeasement in extinction, my latent tendencies will get completely destroyed, I will do my duties. I have done my duties by the Teacher with loving kindness.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness.
9. Atammayasuttam Ý Arrogance
010.09. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self. What six?
I will not make mine anything in the world, my arrogance is uprooted, selfishness is uprooted, I will be endowed with knowledge not shared by the ordinary, the cause is well grasped, and the causally arisen things.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self.
10. Bhavasuttam Ý Being
010.10. Bhikkhus, these three beings should be dispelled. These three should be the training. What are the three beings?
Sensual being, material being and immaterial being..
These three beings should be dispelled. What three should be the training?
The training in higher virtues, the training in the higher mind and training in higher wisdom.
These three are the trainings.
11. Tanhasuttam Ý Craving
010.11. Bhikkhus, three cravings and three measurings should be dispelled.
What are the three cravings to be dispelled?
Craving for sensual pleasures, craving to be and craving not to be.
These are the three cravings to be dispelled.
What are the three measurings to be dispelled?
Pride, flying high and conceit.
These are the three measurings to be dispelled
Bhikkhus, when the bhikkhu has dispelled these three cravings and these three measurings, he has cut off craving, has turned out bonds, rightfully overcoming measuring has made an end of unpleasntness.
010. Anisamsavaggo Ý Benefits
1. Patubhavasuttam Ý Arisings
010.01. Bhikkhus, the arising of six things is rare in the world. What six?
The arising of the Thus Gone One worthy and rightfully enlightened is rare in the world. Those who preach the Teaching and Discipline declared by the Thus Gone One are rare in the world. Those reborn in the Noble Norm are rare in the world. Non-deficiency in the mental faculties is rare in the world. To be born with a not watery clear throat is rare in the world. Interest in meritorious things is rare in the world.
Bhikkhus, the arising of these six things are rare in the world.
2. Anisamsasuttam Ý Benefits
010.02. Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching. What six?
Is assured of the Teaching, would not decrease from it, is not bound in unpleasantness, is endowed with knowledge not shared by the ordinary, has thoroughly seen the reason for things that arise with a reason.
Bhikkhus, these six are the benefits for the realization of the entry into the stream of the Teaching.
3. Aniccasuttam Ý Impermanence
010.03. Bhikkhus, that bhikkhu who sees any determination as permanent, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as impermanent, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
4. Dukkhasuttam Ý Unpleasantness
010.04. Bhikkhus, that bhikkhu who sees any determination as pleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determination as unpleasant, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
5. Anattasuttam Ý Lacking a self
010.05. Bhikkhus, that bhikkhu who sees any determination as self, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees all determinations as lacking a self, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
6. Nibbanasuttam Ý Extinction
010.06. Bhikkhus, that bhikkhu who sees extinction as unpleasant, will be endowed with a gentle forbearing disposition is not a possibility. Not endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is not a possibility. Without entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is not a possibility.
Bhikkhus, that bhikkhu who sees extinction as pleasnt, will be endowed with a gentle forbearing disposition is a possibility. Endowed with the gentle forbearing disposition, he would enter the correct path of righteousness is a possibility. Entering the correct path of righteousness, that he would realize the benefits of the entry into the stream of the Teaching, or the benefits of once returner, or the benefits of non-returner, or worthiness is a possibility.
7. Anavattttitasuttam Ý
010.07. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence. What six?
All my determinations do not seemingly come to me, my mind does not delight in anything worldly, my mind rises up from all the world, my mind is bent on extinction, my bonds get dispelled, I am endowed with the highest recluseship.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of impermanence.
8. Ukkhittasikasuttam Ý With raised sword
010.08. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness. What six?
The perception of extinction will be well established in all my determinations as to a slayer with raised sword, my mind will be raised to all the world, I will see appeasement in extinction, my latent tendencies will get completely destroyed, I will do my duties. I have done my duties by the Teacher with loving kindness.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all determinations but arouse the perception of unpleasantness.
9. Atammayasuttam Ý Arrogance
010.09. Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self. What six?
I will not make mine anything in the world, my arrogance is uprooted, selfishness is uprooted, I will be endowed with knowledge not shared by the ordinary, the cause is well grasped, and the causally arisen things.
Bhikkhus, the bhikkhu seeing six benefits, certainly should not limit to all thoughts but arouse the perception of the lack of a self.
10. Bhavasuttam Ý Being
010.10. Bhikkhus, these three beings should be dispelled. These three should be the training. What are the three beings?
Sensual being, material being and immaterial being..
These three beings should be dispelled. What three should be the training?
The training in higher virtues, the training in the higher mind and training in higher wisdom.
These three are the trainings.
11. Tanhasuttam Ý Craving
010.11. Bhikkhus, three cravings and three measurings should be dispelled.
What are the three cravings to be dispelled?
Craving for sensual pleasures, craving to be and craving not to be.
These are the three cravings to be dispelled.
What are the three measurings to be dispelled?
Pride, flying high and conceit.
These are the three measurings to be dispelled
Bhikkhus, when the bhikkhu has dispelled these three cravings and these three measurings, he has cut off craving, has turned out bonds, rightfully overcoming measuring has made an end of unpleasntness.
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