3.
The Chapter on the Six Faculties
1.
The Discourse on Rebirth
491. "There are, monks, these five faculties. Which five? The faith faculty, etc. the wisdom faculty. As long as I, monks, did not directly know as it really is the origin, passing away, gratification, danger, and escape of these five faculties, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the origin, passing away, gratification, danger, and escape of these five faculties, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The first.
2.
The Discourse on the Life Faculty
492. "There are, monks, these three faculties. What three? The femininity faculty, the masculinity faculty, the life faculty - these, monks, are the three faculties." The second.
3.
The Discourse on the Faculty of Final Knowledge
493. "There are, monks, these three faculties. What three? The faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge - these, monks, are the three faculties." The third.
4.
The Discourse on the One-Seeder
494. "There are, monks, these five faculties. Which five? The faith faculty, etc. the wisdom faculty - these, monks, are the five faculties. Through the completeness and fulfilment of these five faculties, monks, one becomes a Worthy One; with those softer than that, one becomes an attainer of final nibbāna in the interval; with those softer than that, one becomes an attainer of final nibbāna after the interval; with those softer than that, one becomes an attainer of final nibbāna without exertion; with those softer than that, one becomes an attainer of final nibbāna through exertion; with those softer than that, one becomes an upstream-goer heading toward the Akaniṭṭha realm; with those softer than that, one becomes a once-returner; with those softer than that, one becomes a one who has sown the seed of rebirth one last time; with those softer than that, one becomes a family-to-family goer; with those softer than that, one becomes one with seven rebirths at the utmost; with those softer than that, one becomes a follower of the Teaching; with those softer than that, one becomes a faith-follower." The fourth.
5.
The Discourse on the Pure
495. "There are, monks, these six faculties. What are the six? The eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty - these, monks, are the six faculties." The fifth.
6.
The Discourse on the Stream-Enterer
496. "There are, monks, these six faculties. What are the six? The eye-faculty, etc. the mind faculty. Since, monks, a noble disciple understands as it really is the origin, passing away, gratification, danger, and escape of these six faculties - this is called, monks, a noble disciple who is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The sixth.
7.
The Discourse on the Worthy One
497. "There are, monks, these six faculties. What are the six? The eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty. Since, monks, a monk, having understood as it really is the origin, passing away, gratification, danger, and escape of these six faculties, is liberated by non-clinging - this is called, monks, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge." The seventh.
8.
The Discourse on the Enlightened by himself
498. "There are, monks, these six faculties. What are the six? The eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty. As long as I, monks, did not directly know as it really is the origin, passing away, gratification, danger, and escape of these six faculties, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. But when I, monks, directly knew as it really is the origin, passing away, gratification, danger, and escape of these six faculties, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' The eighth.
9.
The First Discourse on Ascetics and Brahmins
499. "There are, monks, these six faculties. What are the six? The eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty, the mind faculty. Whatever ascetics or brahmins, monks, who do not understand as it really is the origin, passing away, gratification, danger, and escape of these six faculties, they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves." "But whatever ascetics or brahmins, monks, who understand as it really is the origin, passing away, gratification, danger, and escape of these six faculties, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The ninth.
10.
The Second Discourse on Ascetics and Brahmins
500. "Whatever ascetics or brahmins, monks, who do not understand the eye-faculty, do not understand the origin of the eye-faculty, do not understand the cessation of the eye-faculty, do not understand the practice leading to the cessation of the eye-faculty; the ear-faculty, etc. the nose-faculty, etc. the tongue-faculty, etc. body-faculty, etc. do not understand the mind faculty, do not understand the origin of the mind faculty, do not understand the cessation of the mind faculty, do not understand the practice leading to the cessation of the mind faculty. They are not for me, monks, etc. having realised by direct knowledge themselves, having attained, they dwell.
"But whatever ascetics or brahmins, monks, who understand the eye-faculty, understand the origin of the eye-faculty, understand the cessation of the eye-faculty, understand the practice leading to the cessation of the eye-faculty; the ear-faculty, etc. the nose-faculty, etc. the tongue-faculty, etc. body-faculty, etc. understand the mind faculty, understand the origin of the mind faculty, understand the cessation of the mind faculty, understand the practice leading to the cessation of the mind faculty, they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves." The tenth.
The Six Faculties Chapter is the third.
Its summary:
Stream, Worthy One and Enlightened by himself, and two on ascetics and brahmins.