---
title: "Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-anguttara-nikaya-5/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-5/"
---

# Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in fives: five hindrances, five strengths, five subjects for frequent reflection.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [Powers of a Trainee · AN 5.1–5.10](https://scriptura.si/works/pali-anguttara-nikaya-5/1.md)
2. [Powers · AN 5.11–5.19](https://scriptura.si/works/pali-anguttara-nikaya-5/2.md)
3. [With Five Factors · AN 5.21–5.29](https://scriptura.si/works/pali-anguttara-nikaya-5/3.md)
4. [With Five Factors · AN 5.30](https://scriptura.si/works/pali-anguttara-nikaya-5/4.md)
5. [With Sumanā · AN 5.31–5.40](https://scriptura.si/works/pali-anguttara-nikaya-5/5.md)
6. [With King Muṇḍa · AN 5.41–5.49](https://scriptura.si/works/pali-anguttara-nikaya-5/6.md)
7. [With King Muṇḍa · AN 5.50](https://scriptura.si/works/pali-anguttara-nikaya-5/7.md)
8. [Hindrances · AN 5.51–5.59](https://scriptura.si/works/pali-anguttara-nikaya-5/8.md)
9. [Perceptions · AN 5.61–5.69](https://scriptura.si/works/pali-anguttara-nikaya-5/9.md)
10. [Warriors · AN 5.71–5.75](https://scriptura.si/works/pali-anguttara-nikaya-5/10.md)
11. [Warriors · AN 5.76–5.79](https://scriptura.si/works/pali-anguttara-nikaya-5/11.md)
12. [Warriors · AN 5.80](https://scriptura.si/works/pali-anguttara-nikaya-5/12.md)
13. [Senior Mendicants · AN 5.81–5.90](https://scriptura.si/works/pali-anguttara-nikaya-5/13.md)
14. [With Kakudha · AN 5.91–5.100](https://scriptura.si/works/pali-anguttara-nikaya-5/14.md)
15. [Living Comfortably · AN 5.101–5.110](https://scriptura.si/works/pali-anguttara-nikaya-5/15.md)
16. [At Andhakavinda · AN 5.111–5.120](https://scriptura.si/works/pali-anguttara-nikaya-5/16.md)
17. [Sick · AN 5.121–5.130](https://scriptura.si/works/pali-anguttara-nikaya-5/17.md)
18. [Kings · AN 5.131–5.139](https://scriptura.si/works/pali-anguttara-nikaya-5/18.md)
19. [Kings · AN 5.140](https://scriptura.si/works/pali-anguttara-nikaya-5/19.md)
20. [At Tikaṇḍakī · AN 5.141–5.150](https://scriptura.si/works/pali-anguttara-nikaya-5/20.md)
21. [The True Teaching · AN 5.151–5.159](https://scriptura.si/works/pali-anguttara-nikaya-5/21.md)
22. [Resentment · AN 5.161–5.169](https://scriptura.si/works/pali-anguttara-nikaya-5/22.md)
23. [Resentment · AN 5.170](https://scriptura.si/works/pali-anguttara-nikaya-5/23.md)
24. [A Lay Follower · AN 5.171–5.180](https://scriptura.si/works/pali-anguttara-nikaya-5/24.md)
25. [Wilderness Dwellers · AN 5.181–5.190](https://scriptura.si/works/pali-anguttara-nikaya-5/25.md)
26. [Brahmins · AN 5.191–5.194](https://scriptura.si/works/pali-anguttara-nikaya-5/26.md)
27. [Brahmins · AN 5.195–5.200](https://scriptura.si/works/pali-anguttara-nikaya-5/27.md)
28. [With Kimbila · AN 5.201–5.210](https://scriptura.si/works/pali-anguttara-nikaya-5/28.md)
29. [Abuse · AN 5.211–5.219](https://scriptura.si/works/pali-anguttara-nikaya-5/29.md)
30. [Long Wandering · AN 5.221–5.230](https://scriptura.si/works/pali-anguttara-nikaya-5/30.md)
31. [A Resident Mendicant · AN 5.231–5.240](https://scriptura.si/works/pali-anguttara-nikaya-5/31.md)
32. [Bad Conduct · AN 5.241–5.250](https://scriptura.si/works/pali-anguttara-nikaya-5/32.md)
33. [Ordination · AN 5.251–5.265–271](https://scriptura.si/works/pali-anguttara-nikaya-5/33.md)
34. [Abbreviated Texts on Appointments · AN 5.272–5.273–285](https://scriptura.si/works/pali-anguttara-nikaya-5/34.md)
35. [Abbreviated Texts on Training Rules · AN 5.286–5.294–302](https://scriptura.si/works/pali-anguttara-nikaya-5/35.md)
36. [Abbreviated Texts Beginning With Greed · AN 5.303–5.307](https://scriptura.si/works/pali-anguttara-nikaya-5/36.md)

## 1. Powers of a Trainee · AN 5.1–5.10

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/1/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/1/#p-N

[¶0] AN 5.1 · In Brief

> Pali: AN 5.1 · Saṅkhittasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee.

> Pali: “Pañcimāni, bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca sekhabalāni.

[¶4] So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶5] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] AN 5.2 · In Detail

> Pali: AN 5.2 · Vitthatasutta

[¶8] “Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom.

> Pali: “Pañcimāni, bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ.

[¶9] And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

> Pali: Katamañca, bhikkhave, saddhābalaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Idaṁ vuccati, bhikkhave, saddhābalaṁ.

[¶10] And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the power of conscience.

> Pali: Katamañca, bhikkhave, hirībalaṁ? Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Idaṁ vuccati, bhikkhave, hirībalaṁ.

[¶11] And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. This is called the power of prudence.

> Pali: Katamañca, bhikkhave, ottappabalaṁ? Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Idaṁ vuccati, bhikkhave, ottappabalaṁ.

[¶12] And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

> Pali: Katamañca, bhikkhave, vīriyabalaṁ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṁ vuccati, bhikkhave, vīriyabalaṁ.

[¶13] And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the five powers of a trainee.

> Pali: Katamañca, bhikkhave, paññābalaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṁ vuccati, bhikkhave, paññābalaṁ. Imāni kho, bhikkhave, pañca sekhabalāni.

[¶14] So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] AN 5.3 · Suffering

> Pali: AN 5.3 · Dukkhasutta

[¶17] “Mendicants, when a mendicant has five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. When a mendicant possesses these five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

[¶18] When a mendicant has five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. When a mendicant possesses these five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] AN 5.4 · Cast Down

> Pali: AN 5.4 · Yathābhatasutta

[¶21] “Mendicants, a mendicant with five qualities is placed in hell as if delivered there. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. A mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶22] A mendicant with five qualities is placed in heaven as if delivered there. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. A mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶23] > Pali: Catutthaṁ.

[¶24] AN 5.5 · Disrobing

> Pali: AN 5.5 · Sikkhāsutta

[¶25] “Mendicants, any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on five legitimate grounds in this very life. What five? ‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’ Any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on these five legitimate grounds in this very life.

> Pali: “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṁ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame pañca? Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṁ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.

[¶26] Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in this very life. What five? ‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in this very life.”

> Pali: Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṁsā ṭhānā āgacchanti. Katame pañca? Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṁsā ṭhānā āgacchantī”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] AN 5.7 · Sensual Pleasures

> Pali: AN 5.7 · Kāmasutta

[¶29] “Mendicants, sentient beings are mostly charmed by sensual pleasures. When a gentleman has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’. Why is that? Because a youth can get sensual pleasures of this kind or that. Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.

> Pali: “Yebhuyyena, bhikkhave, sattā kāmesu laḷitā. Asitabyābhaṅgiṁ, bhikkhave, kulaputto ohāya agārasmā anagāriyaṁ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṁvacanāya. Taṁ kissa hetu? Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā. Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṁ gacchanti.

[¶30] Suppose there was a little baby boy who, because of his nursemaid’s negligence, puts a stick or stone in his mouth. The nursemaid would very quickly notice and try to take it out. If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood. Why is that? I admit she’d know, ‘This will distress the child, there’s no denying.’ Still, it should be done by a nursemaid who wants what’s best for him, out of kindness and sympathy. And when the boy has grown up and has enough sense, his nursemaid would not be concerned about him, thinking: ‘The boy can look after himself. He won’t be negligent.’

> Pali: Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya. Tamenaṁ dhāti sīghaṁ sīghaṁ manasi kareyya; sīghaṁ sīghaṁ manasi karitvā sīghaṁ sīghaṁ āhareyya. No ce sakkuṇeyya sīghaṁ sīghaṁ āharituṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyya. Taṁ kissa hetu? ‘Atthesā, bhikkhave, kumārassa vihesā; nesā natthī’ti vadāmi. Karaṇīyañca kho etaṁ, bhikkhave, dhātiyā atthakāmāya hitesiniyā anukampikāya, anukampaṁ upādāya. Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṁpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṁ kumāre hoti: ‘attagutto dāni kumāro nālaṁ pamādāyā’ti.

[¶31] In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities. But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking: ‘They can look after themselves. They won’t be negligent.’”

> Pali: Evamevaṁ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṁ hoti kusalesu dhammesu, hiriyā akataṁ hoti kusalesu dhammesu, ottappena akataṁ hoti kusalesu dhammesu, vīriyena akataṁ hoti kusalesu dhammesu, paññāya akataṁ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti. Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṁ hoti kusalesu dhammesu, hiriyā kataṁ hoti kusalesu dhammesu, ottappena kataṁ hoti kusalesu dhammesu, vīriyena kataṁ hoti kusalesu dhammesu, paññāya kataṁ hoti kusalesu dhammesu, anapekkho dānāhaṁ, bhikkhave, tasmiṁ bhikkhusmiṁ homi: ‘attagutto dāni bhikkhu nālaṁ pamādāyā’”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] AN 5.8 · Failure

> Pali: AN 5.8 · Cavanasutta

[¶34] “Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.

[¶35] A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.

[¶36] > Pali: Aṭṭhamaṁ.

[¶37] AN 5.9 · Disrespect (1st)

> Pali: AN 5.9 · Paṭhamaagāravasutta

[¶38] “Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Kusīto, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.

[¶39] A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Hirīmā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.

[¶40] > Pali: Navamaṁ.

[¶41] AN 5.10 · Disrespect (2nd)

> Pali: AN 5.10 · Dutiyaagāravasutta

[¶42] “Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless can’t achieve growth, improvement, or maturity in this teaching and training. A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Ahiriko, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Anottappī, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Kusīto, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ.

[¶43] A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Hirīmā, bhikkhave, bhikkhu …pe… ottappī, bhikkhave, bhikkhu …pe… āraddhavīriyo, bhikkhave, bhikkhu …pe… paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti.

[¶44] > Pali: Dasamaṁ.

[¶45] > Pali: Sekhabalavaggo paṭhamo.

[¶46] > Pali: Tassuddānaṁ

[¶47] > Pali: Saṅkhittaṁ vitthataṁ dukkhā,
bhataṁ sikkhāya pañcamaṁ;
Samāpatti ca kāmesu,
cavanā dve agāravāti.

## 2. Powers · AN 5.11–5.19

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/2/#p-N

[¶0] AN 5.11 · Not Learned From Anyone Else

> Pali: AN 5.11 · Ananussutasutta

[¶1] “I claim to have attained perfection and consummation of insight regarding teachings not learned before from another. The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.”

> Pali: “Pubbāhaṁ, bhikkhave, ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi. Pañcimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni pañca? Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 5.12 · Peak

> Pali: AN 5.12 · Kūṭasutta

[¶4] “Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee. Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

> Pali: “Pañcimāni, bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṁ, hirībalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca sekhabalāni. Imesaṁ kho, bhikkhave, pañcannaṁ sekhabalānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ paññābalaṁ.

[¶5] It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

> Pali: Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ. Evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ sekhabalānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ paññābalaṁ.

[¶6] So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.13 · In Brief

> Pali: AN 5.13 · Saṅkhittasutta

[¶9] “Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers.”

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balānī”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] AN 5.14 · In Detail

> Pali: AN 5.14 · Vitthatasutta

[¶12] “Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.

[¶13] And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

> Pali: Katamañca, bhikkhave, saddhābalaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Idaṁ vuccati, bhikkhave, saddhābalaṁ.

[¶14] And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

> Pali: Katamañca, bhikkhave, vīriyabalaṁ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṁ vuccati, bhikkhave, vīriyabalaṁ.

[¶15] And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness.

> Pali: Katamañca, bhikkhave, satibalaṁ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Idaṁ vuccati, bhikkhave, satibalaṁ.

[¶16] And what is the power of immersion? It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion.

> Pali: Katamañca, bhikkhave, samādhibalaṁ? Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, samādhibalaṁ.

[¶17] And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom.

> Pali: Katamañca, bhikkhave, paññābalaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṁ vuccati, bhikkhave, paññābalaṁ.

[¶18] These are the five powers.”

> Pali: Imāni kho, bhikkhave, pañca balānī”ti.

[¶19] > Pali: Catutthaṁ.

[¶20] AN 5.15 · Should Be Seen

> Pali: AN 5.15 · Daṭṭhabbasutta

[¶21] “Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom.

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.

[¶22] And where should the power of faith be seen? In the four factors of stream-entry.

> Pali: Kattha ca, bhikkhave, saddhābalaṁ daṭṭhabbaṁ? Catūsu sotāpattiyaṅgesu. Ettha saddhābalaṁ daṭṭhabbaṁ.

[¶23] And where should the power of energy be seen? In the four right efforts.

> Pali: Kattha ca, bhikkhave, vīriyabalaṁ daṭṭhabbaṁ? Catūsu sammappadhānesu. Ettha vīriyabalaṁ daṭṭhabbaṁ.

[¶24] And where should the power of mindfulness be seen? In the four kinds of mindfulness meditation.

> Pali: Kattha ca, bhikkhave, satibalaṁ daṭṭhabbaṁ? Catūsu satipaṭṭhānesu. Ettha satibalaṁ daṭṭhabbaṁ.

[¶25] And where should the power of immersion be seen? In the four absorptions.

> Pali: Kattha ca, bhikkhave, samādhibalaṁ daṭṭhabbaṁ? Catūsu jhānesu. Ettha samādhibalaṁ daṭṭhabbaṁ.

[¶26] And where should the power of wisdom be seen? In the four noble truths.

> Pali: Kattha ca, bhikkhave, paññābalaṁ daṭṭhabbaṁ? Catūsu ariyasaccesu. Ettha paññābalaṁ daṭṭhabbaṁ.

[¶27] These are the five powers.”

> Pali: Imāni kho, bhikkhave, pañca balānī”ti.

[¶28] > Pali: Pañcamaṁ.

[¶29] AN 5.16 · The Peak, Again

> Pali: AN 5.16 · Punakūṭasutta

[¶30] “Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. Of these five powers, the power of wisdom is the chief. It holds and binds everything together. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balāni. Imesaṁ kho, bhikkhave, pañcannaṁ balānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ paññābalaṁ. Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ kūṭaṁ. Evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ balānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghātaniyaṁ, yadidaṁ paññābalan”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] AN 5.17 · One’s Own Welfare

> Pali: AN 5.17 · Paṭhamahitasutta

[¶33] “Mendicants, a mendicant with five qualities is practicing for their own welfare, but not that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities. A mendicant with these five qualities is practicing for their own welfare, but not that of others.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṁ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṁ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṁ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti.

[¶34] > Pali: Sattamaṁ.

[¶35] AN 5.18 · Welfare of Others (2nd)

> Pali: AN 5.18 · Dutiyahitasutta

[¶36] “Mendicants, a mendicant with five qualities is practicing for the welfare of others, but not their own. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities. A mendicant with these five qualities is practicing for the welfare of others, but not their own.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṁ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṁ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṁ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṁ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṁ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti.

[¶37] > Pali: Aṭṭhamaṁ.

[¶38] AN 5.19 · The Welfare of Neither

> Pali: AN 5.19 · Tatiyahitasutta

[¶39] “Mendicants, a mendicant with five qualities is practicing neither for their own welfare, nor that of others. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities. A mendicant with these five qualities is practicing neither for their own welfare, nor that of others.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṁ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṁ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṁ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṁ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṁ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti.

[¶40] > Pali: Navamaṁ.

## 3. With Five Factors · AN 5.21–5.29

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/3/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/3/#p-N

[¶0] AN 5.21 · Disrespect (1st)

> Pali: AN 5.21 · Paṭhamaagāravasutta

[¶1] “Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion.

> Pali: “So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Ābhisamācārikaṁ dhammaṁ aparipūretvā sekhaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sekhaṁ dhammaṁ aparipūretvā sīlāni paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sīlāni aparipūretvā sammādiṭṭhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammādiṭṭhiṁ aparipūretvā sammāsamādhiṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.

[¶2] But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion.”

> Pali: So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Ābhisamācārikaṁ dhammaṁ paripūretvā sekhaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Sekhaṁ dhammaṁ paripūretvā sīlāni paripūressatī’ti ṭhānametaṁ vijjati. ‘Sīlāni paripūretvā sammādiṭṭhiṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Sammādiṭṭhiṁ paripūretvā sammāsamādhiṁ paripūressatī’ti ṭhānametaṁ vijjatī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.22 · Disrespect (2nd)

> Pali: AN 5.22 · Dutiyaagāravasutta

[¶5] “Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics. Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion. Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom.

> Pali: “So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Ābhisamācārikaṁ dhammaṁ aparipūretvā sekhaṁ dhammaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sekhaṁ dhammaṁ aparipūretvā sīlakkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Sīlakkhandhaṁ aparipūretvā samādhikkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati. ‘Samādhikkhandhaṁ aparipūretvā paññākkhandhaṁ paripūressatī’ti netaṁ ṭhānaṁ vijjati.

[¶6] But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”

> Pali: So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Ābhisamācārikaṁ dhammaṁ paripūretvā sekhaṁ dhammaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Sekhaṁ dhammaṁ paripūretvā sīlakkhandhaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Sīlakkhandhaṁ paripūretvā samādhikkhandhaṁ paripūressatī’ti ṭhānametaṁ vijjati. ‘Samādhikkhandhaṁ paripūretvā paññākkhandhaṁ paripūressatī’ti ṭhānametaṁ vijjatī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.23 · Corruptions

> Pali: AN 5.23 · Upakkilesasutta

[¶9] “Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

> Pali: “Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca? Ayo, lohaṁ, tipu, sīsaṁ, sajjhaṁ— ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.

[¶10] But when native gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.

> Pali: Yato ca kho, bhikkhave, jātarūpaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti jātarūpaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.

[¶11] In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.

> Pali: Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya. Katame pañca? Kāmacchando, byāpādo, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchā— ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.

[¶12] But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements. You extend your mind to realize by insight each and every thing that can be realized by insight; and you are capable of realizing those things, since each and every one is within range.

> Pali: Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶13] If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶14] If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶15] If you wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ, saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ, mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ, sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ, samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ, vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶16] If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶17] If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶18] If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

> Pali: So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] AN 5.24 · Unethical

> Pali: AN 5.24 · Dussīlasutta

[¶21] “Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: “Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶22] Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi na pāripūriṁ gacchati, pheggupi na pāripūriṁ gacchati, sāropi na pāripūriṁ gacchati;

[¶23] In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶24] An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

> Pali: Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

[¶25] Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pāripūriṁ gacchati, pheggupi pāripūriṁ gacchati, sāropi pāripūriṁ gacchati;

[¶26] In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] AN 5.25 · Supported

> Pali: AN 5.25 · Anuggahitasutta

[¶29] “Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

> Pali: “Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.

[¶30] What five? It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

> Pali: Katamehi pañcahi? Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.

[¶31] > Pali: Pañcamaṁ.

[¶32] AN 5.26 · Opportunities for Freedom

> Pali: AN 5.26 · Vimuttāyatanasutta

[¶33] “Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke. What five?

> Pali: “Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. Katamāni pañca?

[¶34] Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

> Pali: Idha, bhikkhave, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

[¶35] Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. In whatever way that mendicant teaches Dhamma in detail to others as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

[¶36] Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. In whatever way that mendicant rehearses the teaching in detail as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, tatiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino …pe… yogakkhemaṁ anupāpuṇāti.

[¶37] Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

[¶38] Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

[¶39] These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”

> Pali: Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.

[¶40] > Pali: Chaṭṭhaṁ.

[¶41] AN 5.27 · Immersion

> Pali: AN 5.27 · Samādhisutta

[¶42] “Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five?

> Pali: “Samādhiṁ, bhikkhave, bhāvetha appamāṇaṁ nipakā patissatā. Samādhiṁ, bhikkhave, bhāvayataṁ appamāṇaṁ nipakānaṁ patissatānaṁ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca?

[¶43] ‘This immersion is blissful now, and results in bliss in the future.’ …

> Pali: ‘Ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṁ uppajjati,

[¶44] ‘This immersion is noble and not of the flesh.’ …

> Pali: ‘ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati,

[¶45] ‘This immersion is not cultivated by reprobates.’ …

> Pali: ‘ayaṁ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṁ uppajjati,

[¶46] ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ …

> Pali: ‘ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṁ uppajjati,

[¶47] ‘I mindfully enter into and emerge from this immersion.’ …

> Pali: ‘sato kho panāhaṁ imaṁ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṁ uppajjati.

[¶48] Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

> Pali: Samādhiṁ, bhikkhave, bhāvetha appamāṇaṁ nipakā patissatā. Samādhiṁ, bhikkhave, bhāvayataṁ appamāṇaṁ nipakānaṁ patissatānaṁ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti.

[¶49] > Pali: Sattamaṁ.

[¶50] AN 5.28 · With Five Factors

> Pali: AN 5.28 · Pañcaṅgikasutta

[¶51] “Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and apply your mind well, I will speak.”

> Pali: “Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶52] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶53] “And how do you develop noble right immersion with five factors?

> Pali: “Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?

[¶54] Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This is the first way to develop noble right immersion with five factors.

> Pali: Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.

[¶55] Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā.

[¶56] Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.

[¶57] Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.

[¶58] Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors.

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā.

[¶59] When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

> Pali: Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶60] Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?”

> Pali: Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?

[¶61] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶62] “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

> Pali: “Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶63] Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?”

> Pali: Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti?

[¶64] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶65] “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

> Pali: “Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane.

[¶66] Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

> Pali: Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶67] If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶68] If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶69] If you wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶70] If you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶71] If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

[¶72] If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

> Pali: So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.

[¶73] > Pali: Aṭṭhamaṁ.

[¶74] AN 5.29 · Walking Meditation

> Pali: AN 5.29 · Caṅkamasutta

[¶75] “Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

> Pali: “Pañcime, bhikkhave, caṅkame ānisaṁsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṁ pītaṁ khāyitaṁ sāyitaṁ sammā pariṇāmaṁ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṁsā”ti.

[¶76] > Pali: Navamaṁ.

## 4. With Five Factors · AN 5.30

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/4/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/4/#p-N

[¶0] AN 5.30 · With Nāgita

> Pali: AN 5.30 · Nāgitasutta

[¶1] So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā:

[¶2] “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

> Pali: “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

[¶3] Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

> Pali: Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddamahāsaddā.

[¶4] Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”

> Pali: Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?

[¶5] “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”

> Pali: “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā”ti.

[¶6] “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

> Pali: “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti.

[¶7] “Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.”

> Pali: “Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṁ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

[¶8] “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

> Pali: “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.

[¶9] What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome.

> Pali: Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo— eso tassa nissando.

[¶10] When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome.

> Pali: Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā— eso tassa nissando.

[¶11] When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome.

> Pali: Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti— eso tassa nissando.

[¶12] When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome.

> Pali: Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti— eso tassa nissando.

[¶13] When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

> Pali: Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti— eso tassa nissando”ti.

[¶14] > Pali: Dasamaṁ.

[¶15] > Pali: Pañcaṅgikavaggo tatiyo.

[¶16] > Pali: Tassuddānaṁ

[¶17] > Pali: Dve agāravupakkilesā,
Dussīlānuggahitena ca;
Vimuttisamādhipañcaṅgikā,
Caṅkamaṁ nāgitena cāti.

## 5. With Sumanā · AN 5.31–5.40

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/5/#p-N

[¶0] AN 5.31 · With Sumanā

> Pali: AN 5.31 · Sumanasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ …pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho sumanā rājakumārī bhagavantaṁ etadavoca:

[¶2] “Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?”

> Pali: “Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā— eko dāyako, eko adāyako. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyuṁ. Devabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶3] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶4] “As a god, the one who was a giver surpasses the other in five respects: heavenly lifespan, beauty, happiness, glory, and sovereignty. As a god, the one who was a giver surpasses the other in these five respects.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti— dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

[¶5] “But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”

> Pali: “Sace pana te, bhante, tato cutā itthattaṁ āgacchanti, manussabhūtānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶6] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶7] “As a human being, the one who was a giver surpasses the other in five respects: human lifespan, beauty, happiness, glory, and sovereignty. As a human being, the one who was a giver surpasses the other in these five respects.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti— mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṁ adāyakaṁ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

[¶8] “But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”

> Pali: “Sace pana te, bhante, ubho agārasmā anagāriyaṁ pabbajanti, pabbajitānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶9] “There would be, Sumanā,” said the Buddha.

> Pali: “Siyā, sumane”ti bhagavā avoca:

[¶10] “As a renunciate, the one who was a giver surpasses the other in five respects. They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. As a renunciate, the one who was a giver surpasses the other in these five respects.”

> Pali: “yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti— yācitova bahulaṁ cīvaraṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ piṇḍapātaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ senāsanaṁ paribhuñjati appaṁ ayācito, yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati appaṁ ayācito. Yehi kho pana sabrahmacārīhi saddhiṁ viharati tyassa manāpeneva bahulaṁ kāyakammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ vacīkammena samudācaranti appaṁ amanāpena, manāpeneva bahulaṁ manokammena samudācaranti appaṁ amanāpena, manāpaṁyeva bahulaṁ upahāraṁ upaharanti appaṁ amanāpaṁ. Yo so, sumane, dāyako so amuṁ adāyakaṁ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

[¶11] “But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”

> Pali: “Sace pana te, bhante, ubho arahattaṁ pāpuṇanti, arahattappattānaṁ pana nesaṁ, bhante, siyā viseso, siyā nānākaraṇan”ti?

[¶12] “In that case, I say there is no difference between the freedom of one and the freedom of the other.”

> Pali: “Ettha kho panesāhaṁ, sumane, na kiñci nānākaraṇaṁ vadāmi, yadidaṁ vimuttiyā vimuttin”ti.

[¶13] “It’s incredible, sir, it’s amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, alameva dānāni dātuṁ alaṁ puññāni kātuṁ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

[¶14] “That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

> Pali: “Evametaṁ, sumane. Alañhi, sumane, dānāni dātuṁ alaṁ puññāni kātuṁ. Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

[¶15] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶16] “The moon so immaculate,
journeying across the dimension of space;
outshines with its radiance
all the world’s stars.

> Pali: “Yathāpi cando vimalo,
gacchaṁ ākāsadhātuyā;
Sabbe tārāgaṇe loke,
ābhāya atirocati.

[¶17] So too, a faithful individual,
perfect in ethics,
outshines with their generosity
all the world’s stingy people.

> Pali: Tatheva sīlasampanno,
saddho purisapuggalo;
Sabbe maccharino loke,
cāgena atirocati.

[¶18] The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

> Pali: Yathāpi megho thanayaṁ,
vijjumālī satakkaku;
Thalaṁ ninnañca pūreti,
abhivassaṁ vasundharaṁ.

[¶19] Even so, an astute person accomplished in vision,
a disciple of the fully awakened Buddha,
surpasses a stingy person
in five respects:

> Pali: Evaṁ dassanasampanno,
sammāsambuddhasāvako;
Macchariṁ adhigaṇhāti,
pañcaṭhānehi paṇḍito.

[¶20] long life and fame,
beauty and happiness.
Lavished with riches,
they depart to rejoice in heaven.”

> Pali: Āyunā yasasā ceva,
vaṇṇena ca sukhena ca;
Sa ve bhogaparibyūḷho,
pecca sagge pamodatī”ti.

[¶21] > Pali: Paṭhamaṁ.

[¶22] AN 5.32 · With Cundī

> Pali: AN 5.32 · Cundīsutta

[¶23] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho cundī rājakumārī bhagavantaṁ etadavoca:

[¶24] “Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”

> Pali: “Amhākaṁ, bhante, bhātā cundo nāma rājakumāro, so evamāha: ‘yadeva so hoti itthī vā puriso vā buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’ti. Sāhaṁ, bhante, bhagavantaṁ pucchāmi: ‘kathaṁrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpe dhamme pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpe saṅghe pasanno kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatiṁ? Kathaṁrūpesu sīlesu paripūrakārī kāyassa bhedā paraṁ maraṇā sugatiṁyeva upapajjati, no duggatin’”ti?

[¶25] “Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

> Pali: “Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye kho, cundi, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶26] The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṁ aggamakkhāyati. Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṁ aggo vipāko hoti.

[¶27] Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ— madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ. Ye kho, cundi, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶28] The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ— cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Ye kho, cundi, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶29] The ethical conduct loved by the noble ones is said to be the best of all ethics. It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

> Pali: Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṁ aggamakkhāyati, yadidaṁ— akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino. Agge kho pana paripūrakārīnaṁ aggo vipāko hotīti.

[¶30] For those who, knowing the best teaching,
base their confidence on the best—
confident in the best Awakened One,
supremely worthy of a religious donation;

> Pali: Aggato ve pasannānaṁ,
aggaṁ dhammaṁ vijānataṁ;
Agge buddhe pasannānaṁ,
dakkhiṇeyye anuttare.

[¶31] confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

> Pali: Agge dhamme pasannānaṁ,
virāgūpasame sukhe;
Agge saṅghe pasannānaṁ,
puññakkhette anuttare.

[¶32] giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

> Pali: Aggasmiṁ dānaṁ dadataṁ,
aggaṁ puññaṁ pavaḍḍhati;
Aggaṁ āyu ca vaṇṇo ca,
yaso kitti sukhaṁ balaṁ.

[¶33] An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

> Pali: Aggassa dātā medhāvī,
aggadhammasamāhito;
Devabhūto manusso vā,
aggappatto pamodatī”ti.

[¶34] > Pali: Dutiyaṁ.

[¶35] AN 5.33 · With Uggaha

> Pali: AN 5.33 · Uggahasutta

[¶36] At one time the Buddha was staying near Bhaddiya in Jātiyā Wood.

> Pali: Ekaṁ samayaṁ bhagavā bhaddiye viharati jātiyā vane.

[¶37] Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: “Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶38] Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat down on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.

> Pali: Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggaho meṇḍakanattā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

[¶39] When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.”

> Pali: Atha kho uggaho meṇḍakanattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggaho meṇḍakanattā bhagavantaṁ etadavoca: “imā me, bhante, kumāriyo patikulāni gamissanti. Ovadatu tāsaṁ, bhante, bhagavā; anusāsatu tāsaṁ, bhante, bhagavā, yaṁ tāsaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

[¶40] Then the Buddha said to those girls:

> Pali: Atha kho bhagavā tā kumāriyo etadavoca:

[¶41] “So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train.

> Pali: “tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṁ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṅkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶42] So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṁ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶43] So, girls, you should train like this: ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶44] So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ That’s how you should train.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ.

[¶45] So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they possess these five qualities, ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.

> Pali: Tasmātiha, kumāriyo, evaṁ sikkhitabbaṁ: ‘yaṁ bhattā āharissati dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, taṁ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṁ. Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti.

[¶46] She’d never look down on her husband,
who’s always eager to work hard,
always looking after her,
and bringing whatever she wants.

> Pali: Yo naṁ bharati sabbadā,
niccaṁ ātāpi ussuko;
Sabbakāmaharaṁ posaṁ,
bhattāraṁ nātimaññati.

[¶47] And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

> Pali: Na cāpi sotthi bhattāraṁ,
issācārena rosaye;
Bhattu ca garuno sabbe,
paṭipūjeti paṇḍitā.

[¶48] She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.

> Pali: Uṭṭhāhikā analasā,
saṅgahitaparijjanā;
Bhattu manāpaṁ carati,
sambhataṁ anurakkhati.

[¶49] A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”

> Pali: Yā evaṁ vattatī nārī,
bhattuchandavasānugā;
Manāpā nāma te devā,
yattha sā upapajjatī”ti.

[¶50] > Pali: Tatiyaṁ.

[¶51] AN 5.34 · With General Sīha

> Pali: AN 5.34 · Sīhasenāpatisutta

[¶52] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶53] Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, can you point out a fruit of giving that’s apparent in the present life?”

> Pali: Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca: “sakkā nu kho, bhante, bhagavā sandiṭṭhikaṁ dānaphalaṁ paññāpetun”ti?

[¶54] “I can, Sīha,” said the Buddha.

> Pali: “Sakkā, sīhā”ti bhagavā avoca:

[¶55] “A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

> Pali: “dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo. Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶56] Furthermore, good and true persons associate with a giver. This is another fruit of giving that’s apparent in the present life.

> Pali: Puna caparaṁ, sīha, dāyakaṁ dānapatiṁ santo sappurisā bhajanti. Yampi, sīha, dāyakaṁ dānapatiṁ santo sappurisā bhajanti, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶57] Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

> Pali: Puna caparaṁ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati. Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶58] Furthermore, a giver enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life.

> Pali: Puna caparaṁ, sīha, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Yampi, sīha, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṁ dānaphalaṁ.

[¶59] Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come.”

> Pali: Puna caparaṁ, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yampi, sīha, dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, idaṁ samparāyikaṁ dānaphalan”ti.

[¶60] When he said this, General Sīha said to the Buddha, “When it comes to those four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good and true persons associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”

> Pali: Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca: “yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. Ahaṁ, bhante, dāyako dānapati bahuno janassa piyo manāpo. Ahaṁ, bhante, dāyako dānapati; maṁ santo sappurisā bhajanti. Ahaṁ, bhante, dāyako dānapati; mayhaṁ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. Ahaṁ, bhante, dāyako dānapati yaṁ yadeva parisaṁ upasaṅkamāmi—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi; ahaṁ petāni jānāmi. Yañca kho maṁ, bhante, bhagavā evamāha: ‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti, etāhaṁ na jānāmi; ettha ca panāhaṁ bhagavato saddhāya gacchāmī”ti.

[¶61] “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

> Pali: “Evametaṁ, sīha, evametaṁ, sīha. Dāyako dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatīti.

[¶62] Giving, you’re loved and befriended by many people.
You get a good reputation, and your fame grows.
A generous man enters an assembly
bold and self-assured.

> Pali: Dadaṁ piyo hoti bhajanti naṁ bahū,
Kittiñca pappoti yaso ca vaḍḍhati;
Amaṅkubhūto parisaṁ vigāhati,
Visārado hoti naro amaccharī.

[¶63] So an astute person, seeking happiness, <j>would give gifts,
having driven out the stain of stinginess.
They live long in the Third Heaven,
enjoying the company of the gods.

> Pali: Tasmā hi dānāni dadanti paṇḍitā,
Vineyya maccheramalaṁ sukhesino;
Te dīgharattaṁ tidive patiṭṭhitā,
Devānaṁ sahabyagatā ramanti te.

[¶64] Having taken the opportunity to do good, <j>when they pass from here
they wander self-radiant in the Garden of Delight.
There they delight, rejoice, and enjoy themselves,
provided with the five kinds of sensual stimulation.
Having practiced the word of the unattached, <j>the unaffected,
disciples of the Holy One rejoice in heaven.”

> Pali: Katāvakāsā katakusalā ito cutā,
Sayaṁpabhā anuvicaranti nandanaṁ;
Te tattha nandanti ramanti modare,
Samappitā kāmaguṇehi pañcahi;
Katvāna vākyaṁ asitassa tādino,
Ramanti sagge sugatassa sāvakā”ti.

[¶65] > Pali: Catutthaṁ.

[¶66] AN 5.35 · The Benefits of Giving

> Pali: AN 5.35 · Dānānisaṁsasutta

[¶67] “Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good and true persons associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits of giving.

> Pali: “Pañcime, bhikkhave, dāne ānisaṁsā. Katame pañca? Bahuno janassa piyo hoti manāpo; santo sappurisā bhajanti; kalyāṇo kittisaddo abbhuggacchati; gihidhammā anapagato hoti; kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca dāne ānisaṁsāti.

[¶68] Giving, one is loved,
and follows the way of the good.
The good, disciplined spiritual practitioners
always associate with you.

> Pali: Dadamāno piyo hoti,
sataṁ dhammaṁ anukkamaṁ;
Santo naṁ sadā bhajanti,
saññatā brahmacārayo.

[¶69] They teach you the Dhamma
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

> Pali: Te tassa dhammaṁ desenti,
Sabbadukkhāpanūdanaṁ;
Yaṁ so dhammaṁ idhaññāya,
Parinibbāti anāsavo”ti.

[¶70] > Pali: Pañcamaṁ.

[¶71] AN 5.36 · Timely Gifts

> Pali: AN 5.36 · Kāladānasutta

[¶72] “Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.

> Pali: “Pañcimāni, bhikkhave, kāladānāni. Katamāni pañca? Āgantukassa dānaṁ deti; gamikassa dānaṁ deti; gilānassa dānaṁ deti; dubbhikkhe dānaṁ deti; yāni tāni navasassāni navaphalāni tāni paṭhamaṁ sīlavantesu patiṭṭhāpeti. Imāni kho, bhikkhave, pañca kāladānānīti.

[¶73] The wise give at the right time,
being bountiful and rid of stinginess.
A religious donation at the right time
to the noble ones, upright and unaffected,

> Pali: Kāle dadanti sappaññā,
vadaññū vītamaccharā;
Kālena dinnaṁ ariyesu,
ujubhūtesu tādisu.

[¶74] given with a clear and confident mind,
is indeed abundant.
Those who rejoice at that,
or do other services,
don’t miss out on the offering;
they too have a share in the merit.

> Pali: Vippasannamanā tassa,
vipulā hoti dakkhiṇā;
Ye tattha anumodanti,
veyyāvaccaṁ karonti vā;
Na tena dakkhiṇā ūnā,
tepi puññassa bhāgino.

[¶75] So you should give without holding back,
where a gift is very fruitful.
The good deeds of sentient beings
support them in the next world.”

> Pali: Tasmā dade appaṭivānacitto,
Yattha dinnaṁ mahapphalaṁ;
Puññāni paralokasmiṁ,
Patiṭṭhā honti pāṇinan”ti.

[¶76] > Pali: Chaṭṭhaṁ.

[¶77] AN 5.37 · Food

> Pali: AN 5.37 · Bhojanasutta

[¶78] “Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence.

> Pali: “Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ pañca ṭhānāni deti. Katamāni pañca? Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti.

[¶79] Giving long life, they have long life as a god or human.

> Pali: Āyuṁ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā;

[¶80] Giving beauty, they have beauty as a god or human.

> Pali: vaṇṇaṁ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;

[¶81] Giving happiness, they have happiness as a god or human.

> Pali: sukhaṁ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā;

[¶82] Giving strength, they have strength as a god or human.

> Pali: balaṁ datvā balassa bhāgī hoti dibbassa vā mānusassa vā;

[¶83] Giving eloquence, they are eloquent as a god or human.

> Pali: paṭibhānaṁ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā.

[¶84] When a giver gives food, they give the recipients five things.

> Pali: Bhojanaṁ, bhikkhave, dadamāno dāyako paṭiggāhakānaṁ imāni pañca ṭhānāni detīti.

[¶85] Being attentive, one is a giver of life, strength,
beauty, and eloquence.
An intelligent giver of happiness
gains happiness in return.

> Pali: Āyudo balado dhīro,
vaṇṇado paṭibhānado;
Sukhassa dātā medhāvī,
sukhaṁ so adhigacchati.

[¶86] Giving life, strength, beauty,
happiness, and eloquence,
they’re long-lived and famous
wherever they’re reborn.”

> Pali: Āyuṁ datvā balaṁ vaṇṇaṁ,
sukhañca paṭibhānakaṁ;
Dīghāyu yasavā hoti,
yattha yatthūpapajjatī”ti.

[¶87] > Pali: Sattamaṁ.

[¶88] AN 5.38 · Faith

> Pali: AN 5.38 · Saddhasutta

[¶89] “Mendicants, a faithful gentleman gets five benefits. What five? The true persons in the world show sympathy first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful gentleman gets these five benefits.

> Pali: “Pañcime, bhikkhave, saddhe kulaputte ānisaṁsā. Katame pañca? Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṁ anukampantā anukampanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṁ; saddhaññeva paṭhamaṁ dhammaṁ desentā desenti, no tathā assaddhaṁ; saddho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṁsā.

[¶90] Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful gentleman becomes a refuge for many people—monks, nuns, laywomen, and laymen.

> Pali: Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe mahānigrodho samantā pakkhīnaṁ paṭisaraṇaṁ hoti; evamevaṁ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṁ hoti bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānanti.

[¶91] With its branches, leaves, and fruit,
a great tree with its strong trunk,
firmly-rooted and fruit-bearing,
supports many birds.

> Pali: Sākhāpattaphalūpeto,
khandhimāva mahādumo;
Mūlavā phalasampanno,
patiṭṭhā hoti pakkhinaṁ.

[¶92] It’s a lovely place,
frequented by the sky-soarers.
Those that need shade go in the shade,
those that need fruit enjoy the fruit.

> Pali: Manorame āyatane,
sevanti naṁ vihaṅgamā;
Chāyaṁ chāyatthikā yanti,
phalatthā phalabhojino.

[¶93] So too, a faithful individual
is perfect in ethics,
placid in manner and amenable,
gentle, courteous, and tender.

> Pali: Tatheva sīlasampannaṁ,
saddhaṁ purisapuggalaṁ;
Nivātavuttiṁ atthaddhaṁ,
sorataṁ sakhilaṁ muduṁ.

[¶94] Those free of greed, freed of hate,
free of delusion, undefiled,
fields of merit for the world,
associate with such a person.

> Pali: Vītarāgā vītadosā,
vītamohā anāsavā;
Puññakkhettāni lokasmiṁ,
sevanti tādisaṁ naraṁ.

[¶95] They teach them the Dhamma,
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

> Pali: Te tassa dhammaṁ desenti,
Sabbadukkhāpanūdanaṁ;
Yaṁ so dhammaṁ idhaññāya,
Parinibbāti anāsavo”ti.

[¶96] > Pali: Aṭṭhamaṁ.

[¶97] AN 5.39 · A Child

> Pali: AN 5.39 · Puttasutta

[¶98] “Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family customs will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

> Pali: “Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṁ icchanti kule jāyamānaṁ. Katamāni pañca? Bhato vā no bharissati; kiccaṁ vā no karissati; kulavaṁso ciraṁ ṭhassati; dāyajjaṁ paṭipajjissati; atha vā pana petānaṁ kālaṅkatānaṁ dakkhiṇaṁ anuppadassatīti. Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṁ icchanti kule jāyamānanti.

[¶99] Seeing five reasons,
astute people wish for a child.
Since we looked after them, they’ll look after us.
They’ll do their duty for us.

> Pali: Pañca ṭhānāni sampassaṁ,
puttaṁ icchanti paṇḍitā;
Bhato vā no bharissati,
kiccaṁ vā no karissati.

[¶100] The family customs will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

> Pali: Kulavaṁso ciraṁ tiṭṭhe,
dāyajjaṁ paṭipajjati;
Atha vā pana petānaṁ,
dakkhiṇaṁ anuppadassati.

[¶101] Seeing these five reasons
astute people wish for a child.
And so true persons,
grateful and thankful,

> Pali: Ṭhānānetāni sampassaṁ,
puttaṁ icchanti paṇḍitā;
Tasmā santo sappurisā,
kataññū katavedino.

[¶102] look after their parents,
remembering past deeds.
They do for their parents,
as their parents did for them in the past.

> Pali: Bharanti mātāpitaro,
pubbe katamanussaraṁ;
Karonti nesaṁ kiccāni,
yathā taṁ pubbakārinaṁ.

[¶103] Following their advice, <j>looking after those who raised them,
the family customs are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”

> Pali: Ovādakārī bhataposī,
kulavaṁsaṁ ahāpayaṁ;
Saddho sīlena sampanno,
putto hoti pasaṁsiyo”ti.

[¶104] > Pali: Navamaṁ.

[¶105] AN 5.40 · Great Sal Trees

> Pali: AN 5.40 · Mahāsālaputtasutta

[¶106] “Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.

> Pali: “Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. Katamāhi pañcahi? Sākhāpattapalāsena vaḍḍhanti; tacena vaḍḍhanti; papaṭikāya vaḍḍhanti; pheggunā vaḍḍhanti; sārena vaḍḍhanti. Himavantaṁ, bhikkhave, pabbatarājaṁ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti.

[¶107] In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith.

> Pali: Evamevaṁ kho, bhikkhave, saddhaṁ kulaputtaṁ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati. Katamāhi pañcahi? Saddhāya vaḍḍhati; sīlena vaḍḍhati; sutena vaḍḍhati; cāgena vaḍḍhati; paññāya vaḍḍhati. Saddhaṁ, bhikkhave, kulaputtaṁ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.

[¶108] Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

> Pali: Yathā hi pabbato selo,
araññasmiṁ brahāvane;
Taṁ rukkhā upanissāya,
vaḍḍhante te vanappatī.

[¶109] So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

> Pali: Tatheva sīlasampannaṁ,
Saddhaṁ kulaputtaṁ imaṁ;
Upanissāya vaḍḍhanti,
Puttadārā ca bandhavā;
Amaccā ñātisaṅghā ca,
Ye cassa anujīvino.

[¶110] Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

> Pali: Tyassa sīlavato sīlaṁ,
cāgaṁ sucaritāni ca;
Passamānānukubbanti,
ye bhavanti vicakkhaṇā.

[¶111] Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

> Pali: Idha dhammaṁ caritvāna,
maggaṁ sugatigāminaṁ;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶112] > Pali: Dasamaṁ.

[¶113] > Pali: Sumanavaggo catuttho.

[¶114] > Pali: Tassuddānaṁ

[¶115] > Pali: Sumanā cundī uggaho,
sīho dānānisaṁsako;
Kālabhojanasaddhā ca,
puttasālehi te dasāti.

## 6. With King Muṇḍa · AN 5.41–5.49

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/6/#p-N

[¶0] AN 5.41 · Getting Rich

> Pali: AN 5.41 · Ādiyasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶2] “Householder, there are these five reasons to get rich. What five?

> Pali: “pañcime, gahapati, bhogānaṁ ādiyā. Katame pañca?

[¶3] Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich.

> Pali: Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati; mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati; puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. Ayaṁ paṭhamo bhogānaṁ ādiyo.

[¶4] Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. Ayaṁ dutiyo bhogānaṁ ādiyo.

[¶5] Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā— aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato— tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṁ attānaṁ karoti. Ayaṁ tatiyo bhogānaṁ ādiyo.

[¶6] Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti. Ñātibaliṁ, atithibaliṁ, pubbapetabaliṁ, rājabaliṁ, devatābaliṁ— ayaṁ catuttho bhogānaṁ ādiyo.

[¶7] Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti ekamattānaṁ samenti ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Ayaṁ pañcamo bhogānaṁ ādiyo.

[¶8] These are the five reasons to get rich.

> Pali: Ime kho, gahapati, pañca bhogānaṁ ādiyā.

[¶9] Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets.

> Pali: Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṁ ādiye ādiyato bhogā parikkhayaṁ gacchanti, tassa evaṁ hoti: ‘ye vata bhogānaṁ ādiyā te cāhaṁ ādiyāmi bhogā ca me parikkhayaṁ gacchantī’ti. Itissa hoti avippaṭisāro.

[¶10] But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases.

> Pali: Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṁ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṁ hoti: ‘ye vata bhogānaṁ ādiyā te cāhaṁ ādiyāmi bhogā ca me abhivaḍḍhantī’ti. Itissa hoti ubhayeneva avippaṭisāroti.

[¶11] ‘I’ve enjoyed my wealth, <j>supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting religious donations;
and made the five spirit-offerings.
I have looked after the ethical and
disciplined spiritual practitioners.

> Pali: Bhuttā bhogā bhatā bhaccā,
vitiṇṇā āpadāsu me;
Uddhaggā dakkhiṇā dinnā,
atho pañcabalīkatā;
Upaṭṭhitā sīlavanto,
saññatā brahmacārayo.

[¶12] I’ve achieved the goal
for which an astute layperson
wishes to gain wealth.
I don’t regret what I’ve done.’

> Pali: Yadatthaṁ bhogaṁ iccheyya,
paṇḍito gharamāvasaṁ;
So me attho anuppatto,
kataṁ ananutāpiyaṁ.

[¶13] A mortal man who recollects this
stands firm in the teaching of the noble ones.
They’re praised in this life by the astute,
and they depart to rejoice in heaven.”

> Pali: Etaṁ anussaraṁ macco,
ariyadhamme ṭhito naro;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] AN 5.42 · A True Person

> Pali: AN 5.42 · Sappurisasutta

[¶16] “Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins.

> Pali: “Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṁ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṁ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hoti.

[¶17] It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …

> Pali: Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṁ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṁ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṁ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hotīti.

[¶18] The gods protect one who is guarded by principle,
who uses their wealth for the welfare of the many.
One who is learned, <j>with precepts and observances intact,
and steady in principle, doesn’t lose their reputation.

> Pali: Hito bahunnaṁ paṭipajja bhoge,
Taṁ devatā rakkhati dhammaguttaṁ;
Bahussutaṁ sīlavatūpapannaṁ,
Dhamme ṭhitaṁ na vijahati kitti.

[¶19] Firm in principle, accomplished in ethical conduct,
truthful, conscientious;
like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

> Pali: Dhammaṭṭhaṁ sīlasampannaṁ,
saccavādiṁ hirīmanaṁ;
Nekkhaṁ jambonadasseva,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] AN 5.43 · Likable

> Pali: AN 5.43 · Iṭṭhasutta

[¶22] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶23] “Householder, these five things, which are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and heaven. These are the five things, which are likable, desirable, and agreeable, but hard to get in the world.

> Pali: “Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. Katame pañca? Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṁ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ; sukhaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; yaso iṭṭho kanto manāpo dullabho lokasmiṁ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṁ. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ.

[¶24] And I say that these five things are not got by supplication or wishing for them. If they were, who would lack them?

> Pali: Imesaṁ kho, gahapati, pañcannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ na āyācanahetu vā patthanāhetu vā paṭilābhaṁ vadāmi. Imesaṁ kho, gahapati, pañcannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?

[¶25] A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being.

> Pali: Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṁ āyācituṁ vā abhinandituṁ vā āyussa vāpi hetu. Āyukāmena, gahapati, ariyasāvakena āyusaṁvattanikā paṭipadā paṭipajjitabbā. Āyusaṁvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṁvattati. So lābhī hoti āyussa dibbassa vā mānusassa vā.

[¶26] A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being.

> Pali: Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṁ āyācituṁ vā abhinandituṁ vā vaṇṇassa vāpi hetu. Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṁvattanikā paṭipadā paṭipajjitabbā. Vaṇṇasaṁvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṁvattati. So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.

[¶27] A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being.

> Pali: Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṁ āyācituṁ vā abhinandituṁ vā sukhassa vāpi hetu. Sukhakāmena, gahapati, ariyasāvakena sukhasaṁvattanikā paṭipadā paṭipajjitabbā. Sukhasaṁvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṁvattati. So lābhī hoti sukhassa dibbassa vā mānusassa vā.

[¶28] A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being.

> Pali: Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṁ āyācituṁ vā abhinandituṁ vā yasassa vāpi hetu. Yasakāmena, gahapati, ariyasāvakena yasasaṁvattanikā paṭipadā paṭipajjitabbā. Yasasaṁvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṁvattati. So lābhī hoti yasassa dibbassa vā mānusassa vā.

[¶29] A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens.

> Pali: Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṁ āyācituṁ vā abhinandituṁ vā saggānaṁ vāpi hetu. Saggakāmena, gahapati, ariyasāvakena saggasaṁvattanikā paṭipadā paṭipajjitabbā. Saggasaṁvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṁvattati. So lābhī hoti saggānanti.

[¶30] For one who desires lofty delights
again and again—
long life, beauty, fame and reputation,
heaven, and an eminent family—

> Pali: Āyuṁ vaṇṇaṁ yasaṁ kittiṁ,
Saggaṁ uccākulīnataṁ;
Ratiyo patthayānena,
Uḷārā aparāparā.

[¶31] the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

> Pali: Appamādaṁ pasaṁsanti,
puññakiriyāsu paṇḍitā;
Appamatto ubho atthe,
adhigaṇhāti paṇḍito.

[¶32] the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is said to be astute.”

> Pali: Diṭṭhe dhamme ca yo attho,
yo cattho samparāyiko;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] AN 5.44 · Agreeable

> Pali: AN 5.44 · Manāpadāyīsutta

[¶35] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat down on the seat spread out.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

[¶36] Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My sal flower porridge is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

> Pali: Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpaṁ me, bhante, sālapupphakaṁ khādanīyaṁ; taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶37] “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My pork with jujube is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

> Pali: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpaṁ me, bhante, sampannakolakaṁ sūkaramaṁsaṁ; taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶38] “… My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

> Pali: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpaṁ me, bhante, nibbattatelakaṁ nāliyasākaṁ; taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶39] “… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

> Pali: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶40] “… My cloths imported from Kāsi are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

> Pali: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpāni me, bhante, kāsikāni vatthāni; tāni me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶41] “… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

> Pali: “Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Api ca, bhante, mayampetaṁ jānāma: ‘netaṁ bhagavato kappatī’ti. Idaṁ me, bhante, candanaphalakaṁ agghati adhikasatasahassaṁ; taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. Paṭiggahesi bhagavā anukampaṁ upādāya.

[¶42] And then the Buddha rejoiced with Ugga with these verses of appreciation:

> Pali: Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumodi:

[¶43] “The giver of the agreeable gets the agreeable,
enthusiastically giving clothing, bedding,
food and drink, and various requisites
to those of sincere conduct.

> Pali: “Manāpadāyī labhate manāpaṁ,
Yo ujjubhūtesu dadāti chandasā;
Acchādanaṁ sayanamannapānaṁ,
Nānāppakārāni ca paccayāni.

[¶44] Knowing the perfected ones to be like a field
for what’s given, offered and not held back,
a true person gives what’s hard to give:
the giver of the agreeable gets the agreeable.”

> Pali: Cattañca muttañca anuggahītaṁ,
Khettūpame arahante viditvā;
So duccajaṁ sappuriso cajitvā,
Manāpadāyī labhate manāpan”ti.

[¶45] And then the Buddha, having rejoiced with Ugga with these verses of appreciation, rose from his seat and left.

> Pali: Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.

[¶46] Then after some time Ugga passed away, and was reborn in a host of mind-made gods. At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato ca uggo gahapati vesāliko aññataraṁ manomayaṁ kāyaṁ upapajji. Tena kho pana samayena bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶47] Then, late at night, the glorious godling Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Ugga, I trust it is all you wished?”

> Pali: Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho uggaṁ devaputtaṁ bhagavā etadavoca: “kacci te, ugga, yathādhippāyo”ti?

[¶48] “Sir, it is indeed just as I wished.” Then the Buddha addressed Ugga in verse:

> Pali: “Taggha me, bhagavā, yathādhippāyo”ti. Atha kho bhagavā uggaṁ devaputtaṁ gāthāhi ajjhabhāsi:

[¶49] “The giver of the agreeable gets the agreeable,
the giver of the foremost gets the foremost,
the giver of the excellent gets the excellent,
the giver of the best gets the best.

> Pali: “Manāpadāyī labhate manāpaṁ,
Aggassa dātā labhate punaggaṁ;
Varassa dātā varalābhi hoti,
Seṭṭhaṁ dado seṭṭhamupeti ṭhānaṁ.

[¶50] A person who gives the foremost,
the excellent, the best:
they’re long-lived and famous
wherever they’re reborn.”

> Pali: Yo aggadāyī varadāyī,
seṭṭhadāyī ca yo naro;
Dīghāyu yasavā hoti,
yattha yatthūpapajjatī”ti.

[¶51] > Pali: Catutthaṁ.

[¶52] AN 5.45 · Overflowing Merit

> Pali: AN 5.45 · Puññābhisandasutta

[¶53] “Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

> Pali: “Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.

[¶54] What five? When a mendicant enters and remains in a limitless immersion of the heart while using a robe … almsfood … lodging … bed and chair … medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

> Pali: Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. Yassa, bhikkhave, bhikkhu piṇḍapātaṁ paribhuñjamāno …pe… yassa, bhikkhave, bhikkhu vihāraṁ paribhuñjamāno …pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṁ paribhuñjamāno …pe…. Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶55] These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

> Pali: Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.

[¶56] When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchati.

[¶57] It’s like trying to grasp how much water is in the ocean. It’s not easy to say: ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ It’s simply reckoned as an incalculable, immeasurable, great mass of water.

> Pali: Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṁ gacchati’.

[¶58] In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have: ‘This is how much this overflowing merit … leads to happiness.’ It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Evamevaṁ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchatīti.

[¶59] Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

> Pali: Mahodadhiṁ aparimitaṁ mahāsaraṁ,
Bahubheravaṁ ratnagaṇānamālayaṁ;
Najjo yathā naragaṇasaṅghasevitā,
Puthū savantī upayanti sāgaraṁ.

[¶60] So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

> Pali: Evaṁ naraṁ annadapānavatthadaṁ,
Seyyānisajjattharaṇassa dāyakaṁ;
Puññassa dhārā upayanti paṇḍitaṁ,
Najjo yathā vārivahāva sāgaran”ti.

[¶61] > Pali: Pañcamaṁ.

[¶62] AN 5.46 · Success

> Pali: AN 5.46 · Sampadāsutta

[¶63] “Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

> Pali: “Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā— imā kho, bhikkhave, pañca sampadā”ti.

[¶64] > Pali: Chaṭṭhaṁ.

[¶65] AN 5.47 · Wealth

> Pali: AN 5.47 · Dhanasutta

[¶66] “Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom.

> Pali: “Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṁ, sīladhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.

[¶67] And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the wealth of faith.

> Pali: Katamañca, bhikkhave, saddhādhanaṁ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. Idaṁ vuccati, bhikkhave, saddhādhanaṁ.

[¶68] And what is the wealth of ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called the wealth of ethics.

> Pali: Katamañca, bhikkhave, sīladhanaṁ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṁ vuccati, bhikkhave, sīladhanaṁ.

[¶69] And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. This is called the wealth of learning.

> Pali: Katamañca, bhikkhave, sutadhanaṁ? Idha, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdho. Idaṁ vuccati, bhikkhave, sutadhanaṁ.

[¶70] And what is the wealth of generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

> Pali: Katamañca, bhikkhave, cāgadhanaṁ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato. Idaṁ vuccati, bhikkhave, cāgadhanaṁ.

[¶71] And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.

> Pali: Katamañca, bhikkhave, paññādhanaṁ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṁ vuccati, bhikkhave, paññādhanaṁ.

[¶72] These are the five kinds of wealth.

> Pali: Imāni kho, bhikkhave, pañca dhanānīti.

[¶73] Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

> Pali: Yassa saddhā tathāgate,
acalā suppatiṭṭhitā;
Sīlañca yassa kalyāṇaṁ,
ariyakantaṁ pasaṁsitaṁ.

[¶74] who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

> Pali: Saṅghe pasādo yassatthi,
ujubhūtañca dassanaṁ;
Adaliddoti taṁ āhu,
amoghaṁ tassa jīvitaṁ.

[¶75] So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā saddhañca sīlañca,
pasādaṁ dhammadassanaṁ;
Anuyuñjetha medhāvī,
saraṁ buddhāna sāsanan”ti.

[¶76] > Pali: Sattamaṁ.

[¶77] AN 5.48 · Things That Cannot Be Had

> Pali: AN 5.48 · Alabbhanīyaṭhānasutta

[¶78] “Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

> Pali: “Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

[¶79] An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

> Pali: Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.

[¶80] Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

> Pali: Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.

[¶81] A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

> Pali: Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.

[¶82] Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

> Pali: Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.

[¶83] These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

> Pali: Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

[¶84] Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

> Pali: Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.

[¶85] When an astute person doesn’t waver <j>in the face of adversity,
as they’re able to evaluate what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

> Pali: Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.

[¶86] Prayers, recitations, fine sayings,
or charity of woven rugs:
if by means of any such things you benefit,
then by all means keep doing them.

> Pali: Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.

[¶87] But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The deed is powerful. What can I do now?’”

> Pali: Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.

[¶88] > Pali: Aṭṭhamaṁ.

[¶89] AN 5.49 · The King of Kosala

> Pali: AN 5.49 · Kosalasutta

[¶90] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

[¶91] Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has passed away.”

> Pali: Tena kho pana samayena mallikā devī kālaṅkatā hoti. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti: “mallikā devī, deva, kālaṅkatā”ti.

[¶92] When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.

> Pali: Evaṁ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

[¶93] Knowing this, the Buddha said to him, “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The deed is powerful. What can I do now?’”

> Pali: Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dukkhiṁ dummanaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ …pe… na socanāya paridevanāya …pe… kammaṁ daḷhaṁ kinti karomi dānī”ti.

[¶94] > Pali: Navamaṁ.

## 7. With King Muṇḍa · AN 5.50

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/7/#p-N

[¶0] AN 5.50 · With Nārada

> Pali: AN 5.50 · Nāradasutta

[¶1] At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.

> Pali: Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.

[¶2] Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse.

> Pali: Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito.

[¶3] Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

> Pali: Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi:

[¶4] “So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron casket filled with oil. Then close it up with another casket, so that we can view Queen Bhaddā’s body even longer.”

> Pali: “tena hi, samma piyaka, bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṁ bhaddāya deviyā sarīraṁ cirataraṁ passeyyāmā”ti.

[¶5] “Yes, Your Majesty,” replied Piyaka, and he did as the king instructed.

> Pali: “Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.

[¶6] Then it occurred to Piyaka, “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

> Pali: Atha kho piyakassa kosārakkhassa etadahosi: “imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.

[¶7] Then it occurred to Piyaka, “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

> Pali: Atha kho piyakassa kosārakkhassa etadahosi: “ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.

[¶8] Then Piyaka went to the king and said to him, “Your Majesty, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”

> Pali: Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: “ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.

[¶9] “Well then, my good Piyaka, let Nārada know. For how on earth could one such as I presume to visit an ascetic or brahmin in my realm without letting them know beforehand?”

> Pali: “Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi. Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti.

[¶10] “Yes, Your Majesty,” replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him, “Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”

> Pali: “Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca: “Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti.

[¶11] “Please, Piyaka, let the king come at his convenience.”

> Pali: “Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti.

[¶12] Then Piyaka rose from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, “Your Majesty, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.”

> Pali: Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṁ nāradaṁ abhivādetvā padakkhiṇaṁ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: “katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṁ maññatī”ti.

[¶13] “Well then, my good Piyaka, harness the finest chariots.”

> Pali: “Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.

[¶14] “Yes, Your Majesty,” replied Piyaka. He did so, then told the king:

> Pali: “Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca:

[¶15] “Your Majesty, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.”

> Pali: “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṁ maññatī”ti.

[¶16] Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

> Pali: Atha kho muṇḍo rājā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṁ nāradaṁ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṁ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho muṇḍaṁ rājānaṁ āyasmā nārado etadavoca:

[¶17] “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

> Pali: “Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

[¶18] An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

> Pali: Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.

[¶19] Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

> Pali: Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.

[¶20] A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

> Pali: Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.

[¶21] Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

> Pali: Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.

[¶22] These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

> Pali: Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

[¶23] Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

> Pali: Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.

[¶24] When an astute person doesn’t waver <j>in the face of adversity,
as they’re able to evaluate what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

> Pali: Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.

[¶25] Chants, recitations, fine sayings,
or charity of woven rugs:
if by means of any such things you benefit,
then by all means keep doing them.

> Pali: Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.

[¶26] But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The deed is powerful. What can I do now?’”

> Pali: Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.

[¶27] When he said this, King Muṇḍa said to Venerable Nārada, “Sir, what is the name of this exposition of the teaching?”

> Pali: Evaṁ vutte, muṇḍo rājā āyasmantaṁ nāradaṁ etadavoca: “ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

[¶28] “Great king, this exposition of the teaching is named ‘Pulling Out Sorrow’s Arrow’.”

> Pali: “Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti.

[¶29] “Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

> Pali: “Taggha, bhante, sokasallaharaṇo. Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti.

[¶30] Then King Muṇḍa addressed Piyaka, the keeper of the treasury, “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

> Pali: Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: “tena hi, samma piyaka, bhaddāya deviyā sarīraṁ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.

[¶31] > Pali: Dasamaṁ.

[¶32] > Pali: Muṇḍarājavaggo pañcamo.

[¶33] > Pali: Tassuddānaṁ

[¶34] > Pali: Ādiyo sappuriso iṭṭhā,
manāpadāyībhisandaṁ;
Sampadā ca dhanaṁ ṭhānaṁ,
kosalo nāradena cāti.

[¶35] > Pali: Paṭhamo paṇṇāsako samatto.

## 8. Hindrances · AN 5.51–5.59

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/8/#p-N

[¶0] AN 5.51 · Obstacles

> Pali: AN 5.51 · Āvaraṇasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

> Pali: “Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

[¶4] Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

> Pali: So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

[¶5] Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, displaced, and separated. The river would no longer flow swiftly, going far, carrying all before it.

> Pali: Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.

[¶6] In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

> Pali: Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.

[¶7] Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

> Pali: So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.

[¶8] Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, displaced, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

> Pali: Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.

[¶9] In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”

> Pali: Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] AN 5.52 · A Heap of the Unskillful

> Pali: AN 5.52 · Akusalarāsisutta

[¶12] “Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.”

> Pali: “Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṁ, bhikkhave, akusalarāsi yadidaṁ pañca nīvaraṇā”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 5.53 · Factors That Support Meditation

> Pali: AN 5.53 · Padhāniyaṅgasutta

[¶15] “Mendicants, there are these five factors that support meditation. What five?

> Pali: “Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca?

[¶16] It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

> Pali: Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

[¶17] They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

> Pali: Appābādho hoti appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

[¶18] They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

> Pali: asaṭho hoti amāyāvī; yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

[¶19] They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

> Pali: āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

[¶20] They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

> Pali: paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

[¶21] These are the five factors that support meditation.”

> Pali: Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] AN 5.54 · Times Good for Meditation

> Pali: AN 5.54 · Samayasutta

[¶24] “Mendicants, there are five times that are not good for meditation. What five?

> Pali: “Pañcime, bhikkhave, asamayā padhānāya. Katame pañca?

[¶25] Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.

> Pali: Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṁ, bhikkhave, paṭhamo asamayo padhānāya.

[¶26] Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṁ, bhikkhave, dutiyo asamayo padhānāya.

[¶27] Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.

> Pali: Puna caparaṁ, bhikkhave, dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. Ayaṁ, bhikkhave, tatiyo asamayo padhānāya.

[¶28] Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.

> Pali: Puna caparaṁ, bhikkhave, bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṁ, bhikkhave, catuttho asamayo padhānāya.

[¶29] Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation.

> Pali: Puna caparaṁ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. Ayaṁ, bhikkhave, pañcamo asamayo padhānāya.

[¶30] These are the five times that are not good for meditation.

> Pali: Ime kho, bhikkhave, pañca asamayā padhānāyāti.

[¶31] There are five times that are good for meditation. What five?

> Pali: Pañcime, bhikkhave, samayā padhānāya. Katame pañca?

[¶32] Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.

> Pali: Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṁ, bhikkhave, paṭhamo samayo padhānāya.

[¶33] Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṁ, bhikkhave, dutiyo samayo padhānāya.

[¶34] Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.

> Pali: Puna caparaṁ, bhikkhave, subhikkhaṁ hoti susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. Ayaṁ, bhikkhave, tatiyo samayo padhānāya.

[¶35] Furthermore, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.

> Pali: Puna caparaṁ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Ayaṁ, bhikkhave, catuttho samayo padhānāya.

[¶36] Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation.

> Pali: Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṁ, bhikkhave, pañcamo samayo padhānāya.

[¶37] These are the five times that are good for meditation.”

> Pali: Ime kho, bhikkhave, pañca samayā padhānāyā”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] AN 5.55 · Mother and Son

> Pali: AN 5.55 · Mātāputtasutta

[¶40] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶41] Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became familiar. And being familiar, lust overcame them. With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.

> Pali: Tena kho pana samayena sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu— bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ. Mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi; puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi. Saṁsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsu.

[¶42] Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyaṁ ubho mātāputtā vassāvāsaṁ upagamiṁsu— bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṁ dassanakāmā ahesuṁ, mātāpi puttassa abhiṇhaṁ dassanakāmā ahosi, puttopi mātaraṁ abhiṇhaṁ dassanakāmo ahosi. Tesaṁ abhiṇhaṁ dassanā saṁsaggo ahosi, saṁsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭiseviṁsū”ti.

[¶43] “Mendicants, how could that futile man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight.

> Pali: “Kiṁ nu so, bhikkhave, moghapuriso maññati: ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṁ, bhikkhave, aññaṁ ekarūpampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthirūpaṁ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṁ socanti itthirūpavasānugā.

[¶44] Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch.

> Pali: Nāhaṁ, bhikkhave, aññaṁ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ, bhikkhave, itthiphoṭṭhabbaṁ. Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṁ socanti itthiphoṭṭhabbavasānugā.

[¶45] When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Māra’, it’s ladies.

> Pali: Itthī, bhikkhave, gacchantīpi purisassa cittaṁ pariyādāya tiṭṭhati; ṭhitāpi …pe… nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṁ pariyādāya tiṭṭhati. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya: ‘samantapāso mārassā’ti.

[¶46] You might chat with someone who has knife in hand.
You might even chat with a goblin.
You might sit close by a viper,
whose bite would take your life.
But never should you chat
one on one with a lady.

> Pali: Sallape asihatthena,
pisācenāpi sallape;
Āsīvisampi āsīde,
yena daṭṭho na jīvati;
Na tveva eko ekāya,
mātugāmena sallape.

[¶47] They captivate the unmindful
with a glance and a smile.
Or scantily clad,
they speak charming words.
It’s not good to sit with such a person,
even if she’s injured or dead.

> Pali: Muṭṭhassatiṁ tā bandhanti,
pekkhitena sitena ca;
Athopi dunnivatthena,
mañjunā bhaṇitena ca;
Neso jano svāsīsado,
api ugghātito mato.

[¶48] These five kinds of sensual stimulation
are apparent in a woman’s body:
sights, sounds, tastes, smells,
and touches so delightful.

> Pali: Pañca kāmaguṇā ete,
itthirūpasmiṁ dissare;
Rūpā saddā rasā gandhā,
phoṭṭhabbā ca manoramā.

[¶49] Those swept away by the flood of sensual pleasures,
not comprehending them,
are governed by transmigration—
time and destination, and life after life.

> Pali: Tesaṁ kāmoghavūḷhānaṁ,
kāme aparijānataṁ;
Kālaṁ gati bhavābhavaṁ,
saṁsārasmiṁ purakkhatā.

[¶50] But those who fully understand sensual pleasures
live fearing nothing from any quarter.
They are those in the world who’ve crossed over,
having reached the ending of defilements.”

> Pali: Ye ca kāme pariññāya,
caranti akutobhayā;
Te ve pāraṅgatā loke,
ye pattā āsavakkhayan”ti.

[¶51] > Pali: Pañcamaṁ.

[¶52] AN 5.56 · Mentor

> Pali: AN 5.56 · Upajjhāyasutta

[¶53] Then a mendicant went up to his own mentor, and said, “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

> Pali: Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṁ upajjhāyaṁ etadavoca: “etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṁ nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā”ti.

[¶54] Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”

> Pali: Atha kho so bhikkhu taṁ saddhivihārikaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “ayaṁ, bhante, bhikkhu evamāha: ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṁ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carāmi, atthi ca me dhammesu vicikicchā’”ti.

[¶55] “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.

> Pali: “Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.

[¶56] So you should train like this: ‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

> Pali: Tasmātiha te, bhikkhu, evaṁ sikkhitabbaṁ: ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṁ anuyutto, vipassako kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabban”ti.

[¶57] When that mendicant had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶58] Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶59] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro pana so bhikkhu arahataṁ ahosi.

[¶60] When that mendicant had attained perfection, he went up to his own mentor, and said, “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.”

> Pali: Atha kho so bhikkhu arahattaṁ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṁ upajjhāyaṁ etadavoca: “etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā”ti.

[¶61] Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”

> Pali: Atha kho so bhikkhu taṁ saddhivihārikaṁ bhikkhuṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “ayaṁ, bhante, bhikkhu evamāha: ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṁ paṭibhanti, thinamiddhañca me cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carāmi, natthi ca me dhammesu vicikicchā’”ti.

[¶62] “That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.

> Pali: “Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā.

[¶63] So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

> Pali: Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶64] > Pali: Chaṭṭhaṁ.

[¶65] AN 5.57 · Subjects for Regular Reviewing

> Pali: AN 5.57 · Abhiṇhapaccavekkhitabbaṭhānasutta

[¶66] “Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects. What five?

> Pali: “Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca?

[¶67] ‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this.

> Pali: ‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶68] ‘I am liable to get sick, I am not exempt from sickness.’ …

> Pali: ‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶69] ‘I am liable to die, I am not exempt from death.’ …

> Pali: ‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶70] ‘I must be parted and separated from all I hold dear and beloved.’ …

> Pali: ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶71] ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

> Pali: ‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.

[¶72] I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this.

> Pali: Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶73] What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’.

> Pali: Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶74] What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’.

> Pali: Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶75] What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’.

> Pali: Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶76] What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’.

> Pali: Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶77] What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’

> Pali: Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— kalyāṇaṁ vā pāpakaṁ vā— tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

[¶78] Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti.

[¶79] ‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: ‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

[¶80] ‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: ‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

[¶81] ‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: ‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti.

[¶82] ‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: ‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti.

[¶83] For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

> Pali: Byādhidhammā jarādhammā,
atho maraṇadhammino;
Yathā dhammā tathā sattā,
jigucchanti puthujjanā.

[¶84] If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

> Pali: Ahañce taṁ jiguccheyyaṁ,
evaṁ dhammesu pāṇisu;
Na metaṁ patirūpassa,
mama evaṁ vihārino.

[¶85] Living in such a way,
I understood the truth without attachments.
I mastered all vanities—
of health, of youth,

> Pali: Sohaṁ evaṁ viharanto,
ñatvā dhammaṁ nirūpadhiṁ;
Ārogye yobbanasmiñca,
jīvitasmiñca ye madā.

[¶86] and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

> Pali: Sabbe made abhibhosmi,
Nekkhammaṁ daṭṭhu khemato;
Tassa me ahu ussāho,
Nibbānaṁ abhipassato.

[¶87] Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

> Pali: Nāhaṁ bhabbo etarahi,
Kāmāni paṭisevituṁ;
Anivatti bhavissāmi,
Brahmacariyaparāyaṇo”ti.

[¶88] > Pali: Sattamaṁ.

[¶89] AN 5.58 · The Licchavi Youths

> Pali: AN 5.58 · Licchavikumārakasutta

[¶90] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶91] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶92] Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. When they saw him, they put down their strung bows, dispatched their hounds to one side, and went up to him. They bowed and silently paid homage to the Buddha with cupped palms.

> Pali: Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṁ ekamantaṁ uyyojetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsanti.

[¶93] Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with cupped palms. Seeing this, he went up to the Buddha, bowed, sat down to one side, and expressed this heartfelt sentiment, “They will become Vajjis! They will become Vajjis!”

> Pali: Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṁ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṁ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo licchavi udānaṁ udānesi: “bhavissanti vajjī, bhavissanti vajjī”ti.

[¶94] “But Mahānāma, why do you say that they will become Vajjis?”

> Pali: “Kiṁ pana tvaṁ, mahānāma, evaṁ vadesi: ‘bhavissanti vajjī, bhavissanti vajjī’”ti?

[¶95] “Sir, these Licchavi youths are violent, harsh, and brash. Whenever sweets are left out for families—sugarcane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up. And they hit women and girls of good families on their backs. But now they’re silently paying homage to the Buddha with cupped palms.”

> Pali: “Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṁ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsantī”ti.

[¶96] “Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

> Pali: “Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṁvijjanti— yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶97] What five?

> Pali: Katame pañca?

[¶98] Firstly, a gentleman uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father. Honored in this way, his mother and father love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his mother and father, you can expect only growth, not decline.

> Pali: Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṁ karoti māneti pūjeti. Tamenaṁ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: ‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶99] Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff. Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.

> Pali: Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṁ karoti māneti pūjeti. Tamenaṁ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: ‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶100] Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

> Pali: Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṁ karoti māneti pūjeti. Tamenaṁ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: ‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶101] Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings. Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by the deities, you can expect only growth, not decline.

> Pali: Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṁ karoti māneti pūjeti. Tamenaṁ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: ‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶102] Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins. Honored in this way, ascetics and brahmins love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline.

> Pali: Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṁ karoti māneti pūjeti. Tamenaṁ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: ‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

[¶103] You can expect only growth, not decline, when you find these five qualities in any gentleman— whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

> Pali: Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṁvijjanti— yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti.

[¶104] He’s always dutiful to his mother and father,
and for the good of his wives and children.
He looks after those in his household,
and those dependent on him for their livelihood.

> Pali: Mātāpitukiccakaro,
puttadārahito sadā;
Antojanassa atthāya,
ye cassa anujīvino.

[¶105] A bountiful and ethical person
looks after the welfare of relatives—
both those who have passed away,
and those alive at present.

> Pali: Ubhinnañceva atthāya,
Vadaññū hoti sīlavā;
Ñātīnaṁ pubbapetānaṁ,
Diṭṭhe dhamme ca jīvataṁ.

[¶106] While living at home, an astute person
uses legitimate means to give rise to joy
for ascetics, brahmins,
and also the gods.

> Pali: Samaṇānaṁ brāhmaṇānaṁ,
devatānañca paṇḍito;
Vittisañjanano hoti,
dhammena gharamāvasaṁ.

[¶107] Having done good,
he’s venerable and praiseworthy.
They praise him in this life,
and he departs to rejoice in heaven.”

> Pali: So karitvāna kalyāṇaṁ,
pujjo hoti pasaṁsiyo;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶108] > Pali: Aṭṭhamaṁ.

[¶109] AN 5.59 · Gone Forth When Old (1st)

> Pali: AN 5.59 · Paṭhamavuḍḍhapabbajitasutta

[¶110] “Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is sophisticated, well-mannered, and learned, who can teach Dhamma, and has memorized the monastic law. It’s hard to find someone gone forth when old who possesses these five qualities.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajitoti.

[¶111] > Pali: Navamaṁ.

## 9. Perceptions · AN 5.61–5.69

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/9/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/9/#p-N

[¶0] AN 5.61 · Perceptions (1st)

> Pali: AN 5.61 · Paṭhamasaññāsutta

[¶1] “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

> Pali: “Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. Katamā pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 5.62 · Perceptions (2nd)

> Pali: AN 5.62 · Dutiyasaññāsutta

[¶4] “Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

> Pali: “Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. Katamā pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 5.63 · Growth (1st)

> Pali: AN 5.63 · Paṭhamavaḍḍhisutta

[¶7] “Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? He grows in faith, ethics, learning, generosity, and wisdom. A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

> Pali: “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati— imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.

[¶8] He who grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and takes on what is essential for himself in this life.”

> Pali: “Saddhāya sīlena ca yo pavaḍḍhati,
Paññāya cāgena sutena cūbhayaṁ;
So tādiso sappuriso vicakkhaṇo,
Ādīyatī sāramidheva attano”ti.

[¶9] > Pali: Tatiyaṁ.

[¶10] AN 5.64 · Growth (2nd)

> Pali: AN 5.64 · Dutiyavaḍḍhisutta

[¶11] “Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

> Pali: “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati— imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.

[¶12] She who grows in faith and ethics,
wisdom, and both generosity and learning—
a virtuous laywoman such as she
takes on what is essential for herself in this life.”

> Pali: Saddhāya sīlena ca yā pavaḍḍhati,
Paññāya cāgena sutena cūbhayaṁ;
Sā tādisī sīlavatī upāsikā,
Ādīyatī sāramidheva attano”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] AN 5.65 · Discussion

> Pali: AN 5.65 · Sākacchasutta

[¶15] “Mendicants, a mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁsākaccho sabrahmacārīnaṁ. Katamehi pañcahi?

[¶16] A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

> Pali: Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶17] They’re personally accomplished in immersion, and they answer questions that come up when discussing accomplishment in immersion.

> Pali: attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶18] They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.

> Pali: attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶19] They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.

> Pali: attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶20] They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

> Pali: attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṁ pañhaṁ byākattā hoti.

[¶21] A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁsākaccho sabrahmacārīnan”ti.

[¶22] > Pali: Pañcamaṁ.

[¶23] AN 5.66 · Sharing Life

> Pali: AN 5.66 · Sājīvasutta

[¶24] “Mendicants, a mendicant with five qualities is fit to share their life with their spiritual companions. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnaṁ. Katamehi pañcahi?

[¶25] A mendicant is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.

> Pali: Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṁ pañhaṁ byākattā hoti;

[¶26] They’re personally accomplished in immersion, and they answer questions posed when discussing accomplishment in immersion.

> Pali: attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca kataṁ pañhaṁ byākattā hoti;

[¶27] They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.

> Pali: attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṁ pañhaṁ byākattā hoti;

[¶28] They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.

> Pali: attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṁ pañhaṁ byākattā hoti;

[¶29] They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom.

> Pali: attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṁ pañhaṁ byākattā hoti.

[¶30] A mendicant with these five qualities is fit to share their life with their spiritual companions.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnan”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] AN 5.67 · Bases of Psychic Power (1st)

> Pali: AN 5.67 · Paṭhamaiddhipādasutta

[¶33] “Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

> Pali: “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

[¶34] What five?

> Pali: Katame pañca?

[¶35] A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort …

> Pali: Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,

[¶36] A mendicant develops the basis of psychic power that has immersion due to energy, and active effort …

> Pali: vīriyasamādhi …pe…

[¶37] A mendicant develops the basis of psychic power that has immersion due to mental development, and active effort …

> Pali: cittasamādhi …

[¶38] A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort.

> Pali: vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti,

[¶39] And the fifth is sheer vigor.

> Pali: ussoḷhiññeva pañcamiṁ.

[¶40] Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶41] > Pali: Sattamaṁ.

[¶42] AN 5.68 · Bases of Psychic Power (2nd)

> Pali: AN 5.68 · Dutiyaiddhipādasutta

[¶43] “Mendicants, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things. What five?

> Pali: “Pubbevāhaṁ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno pañca dhamme bhāvesiṁ, pañca dhamme bahulīkāsiṁ. Katame pañca?

[¶44] The basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor.

> Pali: Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ, vīriyasamādhi … cittasamādhi … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāvesiṁ, ussoḷhiññeva pañcamiṁ.

[¶45] When I had developed and cultivated these five things, with vigor as fifth, I extended the mind to realize by insight each and every thing that can be realized by insight; and I was capable of realizing those things, since each and every one was within range.

> Pali: So kho ahaṁ, bhikkhave, imesaṁ ussoḷhipañcamānaṁ dhammānaṁ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmesiṁ abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇiṁ sati sati āyatane.

[¶46] If I wished: ‘May I multiply myself and become one again … controlling the body as far as the realm of divinity.’ I was capable of realizing it, since each and every one is within range.

> Pali: So sace ākaṅkhiṁ: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇiṁ sati sati āyatane.

[¶47] If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ I was capable of realizing it, since each and every one is within range.”

> Pali: So sace ākaṅkhiṁ …pe… ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇiṁ sati sati āyatane”ti.

[¶48] > Pali: Aṭṭhamaṁ.

[¶49] AN 5.69 · Disillusionment

> Pali: AN 5.69 · Nibbidāsutta

[¶50] “Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.

[¶51] What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death.

> Pali: Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti.

[¶52] These five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

> Pali: Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattantī”ti.

[¶53] > Pali: Navamaṁ.

## 10. Warriors · AN 5.71–5.75

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/10/#p-N

[¶0] AN 5.71 · Freedom of Heart is the Fruit (1st)

> Pali: AN 5.71 · Paṭhamacetovimuttiphalasutta

[¶1] “Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

> Pali: “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṁsā ca.

[¶2] What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.

> Pali: Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṁsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti— ayaṁ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi’.

[¶3] And how has a mendicant lifted the cross-bar? It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar.

> Pali: Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

[¶4] And how has a mendicant filled in the moat? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the moat.

> Pali: Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṁsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikho hoti.

[¶5] And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar.

> Pali: Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

[¶6] And how is a mendicant unimpeded? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. That’s how a mendicant is unimpeded.

> Pali: Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṁyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.

[¶7] And how is a mendicant a noble one with with banner lowered and burden dropped, detached? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hotī”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 5.73 · One Who Lives by the Teaching (1st)

> Pali: AN 5.73 · Paṭhamadhammavihārīsutta

[¶10] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶11] “Sir, they speak of ‘one who lives by the teaching’. How is a mendicant who lives by the teaching defined?”

> Pali: “‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?

[¶12] “Mendicant, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

> Pali: “Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So tāya dhammapariyattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.

[¶13] Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. So tāya dhammapaññattiyā divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.

[¶14] Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it. They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who rehearses a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. So tena sajjhāyena divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.

[¶15] Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. So tehi dhammavitakkehi divasaṁ atināmeti, riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.

[¶16] Take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching.

> Pali: Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So tāya dhammapariyattiyā na divasaṁ atināmeti, nāpi riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Evaṁ kho, bhikkhu, bhikkhu dhammavihārī hoti.

[¶17] So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who rehearses a lot, the one who thinks a lot, and the one who lives by the teaching. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

> Pali: Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṁ kho, bhikkhu, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] AN 5.74 · One Who Lives by the Teaching (2nd)

> Pali: AN 5.74 · Dutiyadhammavihārīsutta

[¶20] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶21] “Sir, they speak of ‘one who lives by the teaching’. How is a mendicant who lives by the teaching defined?”

> Pali: “‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?

[¶22] “Mendicant, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don’t understand the higher meaning. That mendicant is called one who studies a lot, not one who lives by the teaching.

> Pali: “Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ; uttari cassa paññāya atthaṁ nappajānāti. Ayaṁ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.

[¶23] Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who advocates a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, uttari cassa paññāya atthaṁ nappajānāti. Ayaṁ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.

[¶24] Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who rehearses a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, uttari cassa paññāya atthaṁ nappajānāti. Ayaṁ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.

[¶25] Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who thinks a lot, not one who lives by the teaching.

> Pali: Puna caparaṁ, bhikkhu, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṁ nappajānāti. Ayaṁ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.

[¶26] Take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And they do understand the higher meaning. That’s how a mendicant is one who lives by the teaching.

> Pali: Idha, bhikkhu, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ; uttari cassa paññāya atthaṁ pajānāti. Evaṁ kho, bhikkhu, bhikkhu dhammavihārī hoti.

[¶27] So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who rehearses a lot, the one who thinks a lot, and the one who lives by the teaching. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

> Pali: Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṁ kho, bhikkhu, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] AN 5.75 · Warriors (1st)

> Pali: AN 5.75 · Paṭhamayodhājīvasutta

[¶30] “Mendicants, these five warriors are found in the world. What five?

> Pali: “Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. Katame pañca?

[¶31] Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the first warrior found in the world.

> Pali: Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶32] Furthermore, one warrior can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the second warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ; api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶33] Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the third warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ; api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶34] Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. Some warriors are like that. This is the fourth warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; api ca kho sampahāre haññati byāpajjati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶35] Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ. So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶36] These are the five warriors found in the world.

> Pali: Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.

[¶37] In the same way, these five individuals similar to warriors are found among the monks. What five?

> Pali: Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. Katame pañca?

[¶38] Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘cloud of dust’? It’s when a monk hears: ‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘cloud of dust’.

> Pali: Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṁ? Idha, bhikkhave, bhikkhu suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. So taṁ sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṁ.

[¶39] I say that this individual is like the warrior who falters and founders at the mere sight of a cloud of dust. Some individuals are like that. This is the first individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶40] Furthermore, one monk can prevail over a cloud of dust, but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘banner’s crest’? It’s when a monk doesn’t hear: ‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ But he sees for himself a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty. Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘banner’s crest’.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ; api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṁ? Idha, bhikkhave, bhikkhu na heva kho suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ. So taṁ disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṁ.

[¶41] I say that this individual is like the warrior who can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. Some individuals are like that. This is the second individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ; api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶42] Furthermore, one monk can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘turmoil’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She smiles, chats, laughs, and teases him. He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘turmoil’.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ; api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

[¶43] I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. Some individuals are like that. This is the third individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ; api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶44] Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. What is his ‘blows are struck’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him. Without resigning the training and declaring his inability to continue, he indulges in sex. This is his ‘blows are struck’.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṁ? Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. Idamassa sampahārasmiṁ.

[¶45] I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Some individuals are like that. This is the fourth individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶46] Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. What is his ‘victory in battle’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him. But he disentangles and frees himself, and goes wherever he wants. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Kimassa saṅgāmavijayasmiṁ? Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

[¶47] Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and brings mindfulness to the present. Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, he meditates without restlessness, his mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

> Pali: So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

[¶48] When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When he’s freed, he knows he’s freed.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶49] He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is his ‘victory in battle’.

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Idamassa saṅgāmavijayasmiṁ.

[¶50] I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some individuals are like that. This is the fifth individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶51] These five individuals similar to warriors are found among the monks.”

> Pali: Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.

[¶52] > Pali: Pañcamaṁ.

## 11. Warriors · AN 5.76–5.79

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/11/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/11/#p-N

[¶0] AN 5.76 · Warriors (2nd)

> Pali: AN 5.76 · Dutiyayodhājīvasutta

[¶1] “Mendicants, these five warriors are found in the world. What five?

> Pali: “Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. Katame pañca?

[¶2] Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes kill him and finish him off. Some warriors are like that. This is the first warrior found in the world.

> Pali: Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. So tasmiṁ saṅgāme ussahati vāyamati. Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶3] Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, but he dies on the road before he reaches them. Some warriors are like that. This is the second warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. So tasmiṁ saṅgāme ussahati vāyamati. Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶4] Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. But he dies of his injuries while in their care. Some warriors are like that. This is the third warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. So tasmiṁ saṅgāme ussahati vāyamati. Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. Tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶5] Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. So tasmiṁ saṅgāme ussahati vāyamati. Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. Tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ.

[¶6] Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ.

[¶7] In the same way, these five individuals similar to warriors are found among the monks. What five? Firstly, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and, without resigning the training and declaring his inability to continue, he indulges in sex.

> Pali: Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati.

[¶8] I say that this individual is like the warrior who is killed and finished off by his foes. Some individuals are like that. This is the first individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶9] Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I visit the monastery and tell the monks:

> Pali: Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṁ hoti: ‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—

[¶10] “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.”’ But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He resigns and returns to a lesser life.

> Pali: rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṁ gacchanto appatvāva ārāmaṁ antarāmagge sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.

[¶11] I say that they are like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some individuals are like that. This is the second individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶12] Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I visit the monastery and tell the monks:

> Pali: Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṁ hoti: ‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—

[¶13] “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I disavow it and will return to a lesser life.’

> Pali: rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṁ gantvā bhikkhūnaṁ āroceti: ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.

[¶14] His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a cobra’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

> Pali: Tamenaṁ sabrahmacārī ovadanti anusāsanti: ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti.

[¶15] When thus advised and instructed by his spiritual companions, he says: ‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.’ Declaring his inability to continue training, he resigns it and returns to a lesser life.

> Pali: So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṁ sakkomi brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. So sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati.

[¶16] I say that they are like the warrior who dies of his injuries while in the care of his relatives. Some individuals are like that. This is the third individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶17] Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I visit the monastery and tell the monks:

> Pali: Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṁ hoti: ‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ—

[¶18] “Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.’

> Pali: rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṁ gantvā bhikkhūnaṁ āroceti: ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.

[¶19] His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a cobra’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

> Pali: Tamenaṁ sabrahmacārī ovadanti anusāsanti: ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti.

[¶20] When thus advised and instructed by his spiritual companions, he says: ‘I’ll make an attempt, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, resign it and return to a lesser life.’

> Pali: So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: ‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso. Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti.

[¶21] I say that this individual is like the warrior who recovers from his injuries while in the care of his relatives. Some individuals are like that. This is the fourth individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶22] Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties. Seeing a sight with his eyes, he doesn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with his ears … Smelling an odor with his nose … Tasting a flavor with his tongue … Encountering a touch with his body … Knowing an idea with his mind, he doesn’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving its restraint. Then after the meal, on his return from almsround, he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and brings mindfulness to the present. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. So pacchābhattaṁ piṇḍapātapaṭikkanto vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

[¶23] When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When he’s freed, he knows he’s freed. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… nāparaṁ itthattāyāti pajānāti.

[¶24] I say that this individual is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some individuals are like that. This is the fifth individual similar to a warrior found among the monks.

> Pali: Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu.

[¶25] These five individuals similar to warriors are found among the monks.”

> Pali: Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti.

[¶26] > Pali: Chaṭṭhaṁ.

[¶27] AN 5.77 · Future Perils (1st)

> Pali: AN 5.77 · Paṭhamaanāgatabhayasutta

[¶28] “Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

> Pali: “Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶29] What five? Firstly, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might get bitten by a snake, a scorpion, or a centipede. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the first future peril …

> Pali: Katamāni pañca? Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi ekako araññe viharāmi. Ekakaṁ kho pana maṁ araññe viharantaṁ ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶30] Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the second future peril …

> Pali: Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṁ araññe viharanto upakkhalitvā vā papateyyaṁ, bhattaṁ vā bhuttaṁ me byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶31] Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the third future peril …

> Pali: Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṁ araññe viharanto vāḷehi samāgaccheyyaṁ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṁ jīvitā voropeyyuṁ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶32] Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fourth future peril …

> Pali: Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṁ araññe viharanto māṇavehi samāgaccheyyaṁ katakammehi vā akatakammehi vā, te maṁ jīvitā voropeyyuṁ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶33] Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. But in a wilderness there are savage monsters who might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fifth future peril …

> Pali: Puna caparaṁ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi ekako araññe viharāmi. Santi kho panāraññe vāḷā amanussā, te maṁ jīvitā voropeyyuṁ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶34] These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

> Pali: Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.

[¶35] > Pali: Sattamaṁ.

[¶36] AN 5.78 · Future Perils (2nd)

> Pali: AN 5.78 · Dutiyaanāgatabhayasutta

[¶37] “Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. What five?

> Pali: “Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca?

[¶38] A mendicant reflects: ‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life. But there will come a time when this body is struck with old age. When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ This is the first future peril …

> Pali: Idha, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Hoti kho pana so samayo yaṁ imaṁ kāyaṁ jarā phusati. Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶39] Furthermore, a mendicant reflects: ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. But there will come a time when this body is struck with sickness. When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’ This is the second future peril …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati. Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶40] Furthermore, a mendicant reflects: ‘Currently, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. But there will come a time of famine, a bad harvest, when it’s hard to get almsfood, and not easy to keep going by collecting alms. In a time of famine, people move to where there’s plenty of food, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’ This is the third future peril …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho subhikkhaṁ susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. Hoti kho pana so samayo yaṁ dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. Dubbhikkhe kho pana manussā yena subhikkhaṁ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶41] Furthermore, a mendicant reflects: ‘Currently, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. In a time of peril, people move to where there’s sanctuary, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’ This is the fourth future peril …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Bhaye kho pana sati manussā yena khemaṁ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶42] Furthermore, a mendicant reflects: ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. But there will come a time of schism in the Saṅgha. When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’ This is the fifth future peril …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Hoti kho pana so samayo yaṁ saṅgho bhijjati. Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

[¶43] These are the five future perils, seeing which is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

> Pali: Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.

[¶44] > Pali: Aṭṭhamaṁ.

[¶45] AN 5.79 · Future Perils (3rd)

> Pali: AN 5.79 · Tatiyaanāgatabhayasutta

[¶46] “Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

> Pali: “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ.

[¶47] What five? In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the first future peril that has not currently arisen, but will arise in the future …

> Pali: Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶48] Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the second future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶49] Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. In discussion about the teachings and elaborations they’ll fall into dark ideas without realizing it. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the third future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṁ vedallakathaṁ kathentā kaṇhadhammaṁ okkamamānā na bujjhissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶50] Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fourth future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶51] Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them will follow their example. They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fifth future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjissati. Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶52] These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them, and try to give them up.”

> Pali: Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti.

[¶53] > Pali: Navamaṁ.

## 12. Warriors · AN 5.80

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/12/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/12/#p-N

[¶0] AN 5.80 · Future Perils (4th)

> Pali: AN 5.80 · Catutthaanāgatabhayasutta

[¶1] “Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

> Pali: “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ.

[¶2] What five? In a future time there will be mendicants who like nice robes. They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will employ many kinds of improper solicitation for the sake of a robe. This is the first future peril that has not currently arisen, but will arise in the future …

> Pali: Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ cīvare kalyāṇakāmā. Te cīvare kalyāṇakāmā samānā riñcissanti paṁsukūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti, cīvarahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti. Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶3] Furthermore, in a future time there will be mendicants who like nice almsfood. They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of almsfood. This is the second future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti. Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶4] Furthermore, in a future time there will be mendicants who like nice lodgings. They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of lodgings. This is the third future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṁ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṁ kappessanti, senāsanahetu ca anekavihitaṁ anesanaṁ appatirūpaṁ āpajjissanti. Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶5] Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. In such conditions, it can be expected that they will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life. This is the fourth future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ bhikkhunīsikkhamānāsamaṇuddesehi saṁsaṭṭhā viharissanti. Bhikkhunīsikkhamānāsamaṇuddesehi saṁsagge kho pana, bhikkhave, sati etaṁ pāṭikaṅkhaṁ: ‘anabhiratā vā brahmacariyaṁ carissanti, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissanti, sikkhaṁ vā paccakkhāya hīnāyāvattissanti’. Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶6] Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. In such conditions it can be expected that they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants. This is the fifth future peril that has not currently arisen, but will arise in the future …

> Pali: Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ ārāmikasamaṇuddesehi saṁsaṭṭhā viharissanti. Ārāmikasamaṇuddesehi saṁsagge kho pana, bhikkhave, sati etaṁ pāṭikaṅkhaṁ: ‘anekavihitaṁ sannidhikāraparibhogaṁ anuyuttā viharissanti, oḷārikampi nimittaṁ karissanti, pathaviyāpi haritaggepi’. Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. Taṁ vo paṭibujjhitabbaṁ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ.

[¶7] These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them and try to give them up.”

> Pali: Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti.

[¶8] > Pali: Dasamaṁ.

[¶9] > Pali: Yodhājīvavaggo tatiyo.

[¶10] > Pali: Tassuddānaṁ

[¶11] > Pali: Dve cetovimuttiphalā,
dve ca dhammavihārino;
Yodhājīvā ca dve vuttā,
cattāro ca anāgatāti.

## 13. Senior Mendicants · AN 5.81–5.90

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/13/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/13/#p-N

[¶0] AN 5.81 · Desirable

> Pali: AN 5.81 · Rajanīyasutta

[¶1] “Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating. A senior mendicant with these five qualities is disliked and disagreeable by their spiritual companions, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Rajanīye rajjati, dussanīye dussati, mohanīye muyhati, kuppanīye kuppati, madanīye majjati— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶2] A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.82 · Free of Greed

> Pali: AN 5.82 · Vītarāgasutta

[¶5] “Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They’re not free of greed, hate, and delusion; they are offensive and contemptuous. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Avītarāgo hoti, avītadoso hoti, avītamoho hoti, makkhī ca, paḷāsī ca— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶6] A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re free of greed, hate, and delusion; they’re not offensive and contemptuous. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Vītarāgo hoti, vītadoso hoti, vītamoho hoti, amakkhī ca, apaḷāsī ca— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.83 · Deceiver

> Pali: AN 5.83 · Kuhakasutta

[¶9] “Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They use deceit, flattery, hinting, and belittling, and they use material things to chase after other material things. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṁ nijigīsitā— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶10] A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsitā— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 5.84 · Faithless

> Pali: AN 5.84 · Assaddhasutta

[¶13] “Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They’re faithless, shameless, imprudent, lazy, and witless. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶14] A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re faithful, conscientious, prudent, energetic, and wise. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] AN 5.85 · Cannot Endure

> Pali: AN 5.85 · Akkhamasutta

[¶17] “Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They can’t endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶18] A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They can endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶19] > Pali: Pañcamaṁ.

[¶20] AN 5.86 · Attaining the Methods of Textual Analysis

> Pali: AN 5.86 · Paṭisambhidāpattasutta

[¶21] “A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They have attained the textual analysis of meaning, text, definition, and eloquence. And they are deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ— imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶22] > Pali: Chaṭṭhaṁ.

[¶23] AN 5.87 · Ethical

> Pali: AN 5.87 · Sīlavantasutta

[¶24] “A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi?

[¶25] They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;

[¶26] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;

[¶27] They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

> Pali: kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;

[¶28] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶29] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶30] A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶31] > Pali: Sattamaṁ.

[¶32] AN 5.88 · Senior Mendicants

> Pali: AN 5.88 · Therasutta

[¶33] “Mendicants, a senior mendicant who has five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of of gods and humans.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

[¶34] What five?

> Pali: Katamehi pañcahi?

[¶35] They are long standing and have long gone forth.

> Pali: Thero hoti rattaññū cirapabbajito;

[¶36] They’re well-known, famous, with a large following that includes both laypeople and renunciates.

> Pali: ñāto hoti yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro;

[¶37] They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ;

[¶38] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā;

[¶39] But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings.

> Pali: micchādiṭṭhiko hoti viparītadassano, so bahujanaṁ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.

[¶40] People follow their example, thinking that the senior mendicant is long standing and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who possesses these five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

> Pali: Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

[¶41] A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

[¶42] What five?

> Pali: Katamehi pañcahi?

[¶43] They are long standing and have long gone forth.

> Pali: Thero hoti rattaññū cirapabbajito;

[¶44] They’re well-known, famous, with a large following, including both laypeople and renunciates.

> Pali: ñāto hoti yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro;

[¶45] They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ;

[¶46] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;

[¶47] And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching.

> Pali: sammādiṭṭhiko hoti aviparītadassano, so bahujanaṁ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.

[¶48] People follow their example, thinking that the senior mendicant is long standing and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who possesses these five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

> Pali: Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṁ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṁ bahujanaparivāro itipissa diṭṭhānugatiṁ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ itipissa diṭṭhānugatiṁ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṁ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

[¶49] > Pali: Aṭṭhamaṁ.

[¶50] AN 5.89 · A Trainee (1st)

> Pali: AN 5.89 · Paṭhamasekhasutta

[¶51] “These five things lead to the decline of a mendicant trainee. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant trainee.

> Pali: “Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati— ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṁvattanti.

[¶52] These five things don’t lead to the decline of a mendicant trainee. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant trainee.”

> Pali: Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati— ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṁvattantī”ti.

[¶53] > Pali: Navamaṁ.

[¶54] AN 5.90 · A Trainee (2nd)

> Pali: AN 5.90 · Dutiyasekhasutta

[¶55] “These five things lead to the decline of a mendicant trainee. What five?

> Pali: “Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. Katame pañca?

[¶56] Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks. They neglect retreat, and are not committed to internal serenity of heart. This is the first thing that leads to the decline of a mendicant trainee.

> Pali: Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto kiṅkaraṇīyesu; riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṁvattati.

[¶57] Furthermore, a mendicant trainee spends too much time doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṁ atināmeti; riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṁvattati.

[¶58] Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. They neglect retreat, and are not committed to internal serenity of heart. This is the third thing that leads to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena; riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṁvattati.

[¶59] Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day. They neglect retreat, and are not committed to internal serenity of heart. This is the fourth thing that leads to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu akālena gāmaṁ pavisati, atidivā paṭikkamati; riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṁvattati.

[¶60] Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu yāyaṁ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ— appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī; riñcati paṭisallānaṁ, nānuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṁvattati.

[¶61] These five things lead to the decline of a mendicant trainee.

> Pali: Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṁvattanti.

[¶62] These five things don’t lead to the decline of a mendicant trainee. What five?

> Pali: Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. Katame pañca?

[¶63] Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee.

> Pali: Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto kiṅkaraṇīyesu; na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.

[¶64] Furthermore, a mendicant trainee doesn’t waste their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṁ atināmeti; na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.

[¶65] Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu asaṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena; na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.

[¶66] Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu na atikālena gāmaṁ pavisati, nātidivā paṭikkamati; na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṁvattati.

[¶67] Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn’t lead to the decline of a mendicant trainee.

> Pali: Puna caparaṁ, bhikkhave, sekho bhikkhu yāyaṁ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ— appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī; na riñcati paṭisallānaṁ, anuyuñjati ajjhattaṁ cetosamathaṁ. Ayaṁ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṁvattati.

[¶68] These five things don’t lead to the decline of a mendicant trainee.”

> Pali: Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṁvattantī”ti.

[¶69] > Pali: Dasamaṁ.

[¶70] > Pali: Theravaggo catuttho.

[¶71] > Pali: Tassuddānaṁ

[¶72] > Pali: Rajanīyo vītarāgo,
kuhakāssaddhaakkhamā;
Paṭisambhidā ca sīlena,
thero sekhā pare duveti.

## 14. With Kakudha · AN 5.91–5.100

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/14/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/14/#p-N

[¶0] AN 5.91 · Accomplishments (1st)

> Pali: AN 5.91 · Paṭhamasampadāsutta

[¶1] “Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

> Pali: “Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā— imā kho, bhikkhave, pañca sampadā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 5.92 · Accomplishment (2nd)

> Pali: AN 5.92 · Dutiyasampadāsutta

[¶4] “Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments.”

> Pali: “Pañcimā, bhikkhave, sampadā. Katamā pañca? Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā— imā kho, bhikkhave, pañca sampadā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 5.93 · Declarations

> Pali: AN 5.93 · Byākaraṇasutta

[¶7] “Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment.”

> Pali: “Pañcimāni, bhikkhave, aññābyākaraṇāni. Katamāni pañca? Mandattā momūhattā aññaṁ byākaroti; pāpiccho icchāpakato aññaṁ byākaroti; ummādā cittakkhepā aññaṁ byākaroti; adhimānena aññaṁ byākaroti; sammadeva aññaṁ byākaroti. Imāni kho, bhikkhave, pañca aññābyākaraṇānī”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 5.94 · Living Comfortably

> Pali: AN 5.94 · Phāsuvihārasutta

[¶10] “Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. These are the five ways of living comfortably.”

> Pali: “Pañcime, bhikkhave, phāsuvihārā. Katame pañca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati; āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, pañca phāsuvihārā”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 5.95 · Unshakable

> Pali: AN 5.95 · Akuppasutta

[¶13] “Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has attained the textual analysis of meaning, text, definition, and eloquence, and they review the extent of their mind’s freedom. A mendicant who has these five things will soon penetrate the unshakable.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva akuppaṁ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṁ cittaṁ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nacirasseva akuppaṁ paṭivijjhatī”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 5.96 · Remembering What You’ve Learned

> Pali: AN 5.96 · Sutadharasutta

[¶16] “Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ āsevanto nacirasseva akuppaṁ paṭivijjhati. Katamehi pañcahi?

[¶17] It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities.

> Pali: Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;

[¶18] They eat little, not devoted to filling their stomach.

> Pali: appāhāro hoti anodarikattaṁ anuyutto;

[¶19] They are rarely drowsy, and are dedicated to wakefulness.

> Pali: appamiddho hoti jāgariyaṁ anuyutto;

[¶20] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;

[¶21] They review the extent of their mind’s freedom.

> Pali: yathāvimuttaṁ cittaṁ paccavekkhati.

[¶22] A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ āsevanto nacirasseva akuppaṁ paṭivijjhatī”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] AN 5.97 · Talk

> Pali: AN 5.97 · Kathāsutta

[¶25] “Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ bhāvento nacirasseva akuppaṁ paṭivijjhati. Katamehi pañcahi?

[¶26] It’s when a mendicant has few concerns and duties, and is unburdensome and contented with life’s necessities.

> Pali: Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;

[¶27] They eat little, not devoted to filling their stomach.

> Pali: appāhāro hoti anodarikattaṁ anuyutto;

[¶28] They are rarely drowsy, and are dedicated to wakefulness.

> Pali: appamiddho hoti jāgariyaṁ anuyutto;

[¶29] They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

> Pali: yāyaṁ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ— appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶30] They review the extent of their mind’s freedom.

> Pali: yathāvimuttaṁ cittaṁ paccavekkhati.

[¶31] A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ bhāvento nacirasseva akuppaṁ paṭivijjhatī”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] AN 5.98 · In the Wilderness

> Pali: AN 5.98 · Āraññakasutta

[¶34] “Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind’s freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṁ bahulīkaronto nacirasseva akuppaṁ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṁ anuyutto; appamiddho hoti jāgariyaṁ anuyutto; āraññako hoti pantasenāsano; yathāvimuttaṁ cittaṁ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṁ bahulīkaronto nacirasseva akuppaṁ paṭivijjhatī”ti.

[¶35] > Pali: Aṭṭhamaṁ.

[¶36] AN 5.99 · The Lion

> Pali: AN 5.99 · Sīhasutta

[¶37] “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’

> Pali: “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisaṁ anuviloketi; samantā catuddisaṁ anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. So hatthissa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; mahiṁsassa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; gavassa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; dīpissa cepi pahāraṁ deti, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ; khuddakānañcepi pāṇānaṁ pahāraṁ deti antamaso sasabiḷārānampi, sakkaccaññeva pahāraṁ deti, no asakkaccaṁ. Taṁ kissa hetu? ‘Mā me yoggapatho nassā’ti.

[¶38] ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.”

> Pali: Sīhoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. Yaṁ kho, bhikkhave, tathāgato parisāya dhammaṁ deseti, idamassa hoti sīhanādasmiṁ. Bhikkhūnañcepi, bhikkhave, tathāgato dhammaṁ deseti, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ; bhikkhunīnañcepi, bhikkhave, tathāgato dhammaṁ deseti, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ; upāsakānañcepi, bhikkhave, tathāgato dhammaṁ deseti, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ; upāsikānañcepi, bhikkhave, tathāgato dhammaṁ deseti, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ; puthujjanānañcepi, bhikkhave, tathāgato dhammaṁ deseti antamaso annabhāranesādānampi, sakkaccaññeva tathāgato dhammaṁ deseti, no asakkaccaṁ. Taṁ kissa hetu? Dhammagaru, bhikkhave, tathāgato dhammagāravo”ti.

[¶39] > Pali: Navamaṁ.

[¶40] AN 5.100 · With Kakudha

> Pali: AN 5.100 · Kakudhatherasutta

[¶41] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

[¶42] At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. His incarnation was two or three times the size of a Magadhan village with its fields. But with that incarnation he didn’t obstruct himself or others.

> Pali: Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti.

[¶43] Then the godling Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, “Sir, this fixed desire arose in Devadatta: ‘I shall lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.”

> Pali: Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca: “devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti.

[¶44] That is what the godling Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right, before vanishing right there.

> Pali: Idamavoca kakudho devaputto. Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶45] Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca:

[¶46] > Pali: “Kakudho nāma, bhante, koliyaputto mamaṁ upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno hoti. Tassa evarūpo attabhāvapaṭilābho—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti. Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca: ‘devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji— ahaṁ bhikkhusaṅghaṁ pariharissāmīti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’ti.

[¶47] > Pali: Idamavoca, bhante, kakudho devaputto. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

[¶48] “But Moggallāna, did you encompass the godling Kakudha’s mind, and know that everything he says is correct and not otherwise?”

> Pali: “Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito: ‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti?

[¶49] “Indeed I did, sir.”

> Pali: “Cetasā ceto paricca vidito me, bhante, kakudho devaputto: ‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti.

[¶50] “Mark these words, Moggallāna! Mark these words! Now that futile man Devadatta will expose himself by his own deeds.

> Pali: “Rakkhassetaṁ, moggallāna, vācaṁ. Rakkhassetaṁ, moggallāna, vācaṁ. Idāni so moghapuriso attanāva attānaṁ pātukarissati.

[¶51] Moggallāna, there are these five teachers found in the world. What five?

> Pali: Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. Katame pañca?

[¶52] Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so.

> Pali: Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Tamenaṁ sāvakā evaṁ jānanti: ‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṁ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati.

[¶53] Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.

> Pali: Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Tamenaṁ sāvakā evaṁ jānanti: ‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṁ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati.

[¶54] Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so.

> Pali: Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. Tamenaṁ sāvakā evaṁ jānanti: ‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṁ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati.

[¶55] Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.

> Pali: Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Tamenaṁ sāvakā evaṁ jānanti: ‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṁ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati.

[¶56] Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world.

> Pali: Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Tamenaṁ sāvakā evaṁ jānanti: ‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṁ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati. Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ.

[¶57] But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’ My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to. I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

> Pali: Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi. Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti.

[¶58] > Pali: Dasamaṁ.

[¶59] > Pali: Kakudhavaggo pañcamo.

[¶60] > Pali: Tassuddānaṁ

[¶61] > Pali: Dve sampadā byākaraṇaṁ,
phāsu akuppapañcamaṁ;
Sutaṁ kathā āraññako,
sīho ca kakudho dasāti.

[¶62] > Pali: Dutiyo paṇṇāsako samatto.

## 15. Living Comfortably · AN 5.101–5.110

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/15/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/15/#p-N

[¶0] AN 5.101 · Assurance

> Pali: AN 5.101 · Sārajjasutta

[¶1] “Mendicants, these five qualities make a trainee self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

> Pali: “Pañcime, bhikkhave, sekhavesārajjakaraṇā dhammā. Katame pañca? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.

[¶2] A person of faith doesn’t have the insecurities of someone who lacks faith. So this quality makes a trainee self-assured.

> Pali: Yaṁ, bhikkhave, assaddhassa sārajjaṁ hoti, saddhassa taṁ sārajjaṁ na hoti. Tasmāyaṁ dhammo sekhavesārajjakaraṇo.

[¶3] An ethical person doesn’t have the insecurities of someone who is unethical. So this quality makes a trainee self-assured.

> Pali: Yaṁ, bhikkhave, dussīlassa sārajjaṁ hoti, sīlavato taṁ sārajjaṁ na hoti. Tasmāyaṁ dhammo sekhavesārajjakaraṇo.

[¶4] A learned person doesn’t have the insecurities of a person of little learning. So this quality makes a trainee self-assured.

> Pali: Yaṁ, bhikkhave, appassutassa sārajjaṁ hoti, bahussutassa taṁ sārajjaṁ na hoti. Tasmāyaṁ dhammo sekhavesārajjakaraṇo.

[¶5] An energetic person doesn’t have the insecurities of a lazy person. So this quality makes a trainee self-assured.

> Pali: Yaṁ, bhikkhave, kusītassa sārajjaṁ hoti, āraddhavīriyassa taṁ sārajjaṁ na hoti. Tasmāyaṁ dhammo sekhavesārajjakaraṇo.

[¶6] A wise person doesn’t have the insecurities of someone who is witless. So this quality makes a trainee self-assured.

> Pali: Yaṁ, bhikkhave, duppaññassa sārajjaṁ hoti, paññavato taṁ sārajjaṁ na hoti. Tasmāyaṁ dhammo sekhavesārajjakaraṇo.

[¶7] These are the five qualities that make a trainee self-assured.”

> Pali: Ime kho, bhikkhave, pañca sekhavesārajjakaraṇā dhammā”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 5.102 · Suspected

> Pali: AN 5.102 · Ussaṅkitasutta

[¶10] “Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopi.

[¶11] What five? It’s when a monk resorts to prostitutes, widows, voluptuous girls, eunuchs, or nuns for alms.

> Pali: Katamehi pañcahi? Idha, bhikkhave, bhikkhu vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti.

[¶12] Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 5.103 · A Master Thief

> Pali: AN 5.103 · Mahācorasutta

[¶15] “Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi pañcahi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

[¶16] And how does a master thief rely on rough ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on rough ground.

> Pali: Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā. Evaṁ kho, bhikkhave, mahācoro visamanissito hoti.

[¶17] And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. That’s how a master thief relies on thick cover.

> Pali: Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā. Evaṁ kho, bhikkhave, mahācoro gahananissito hoti.

[¶18] And how does a master thief rely on the powerful? It’s when a master thief relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on the powerful.

> Pali: Kathañca, bhikkhave, mahācoro balavanissito hoti? Idha, bhikkhave, mahācoro rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. Evaṁ kho, bhikkhave, mahācoro balavanissito hoti.

[¶19] And how does a master thief pay bribes? It’s when a master thief is rich, affluent, and wealthy. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a master thief pays bribes.

> Pali: Kathañca, bhikkhave, mahācoro bhogacāgī hoti? Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti. Sace naṁ koci kiñci āha, tato bhogena paṭisantharati. Evaṁ kho, bhikkhave, mahācoro bhogacāgī hoti.

[¶20] And how does a master thief act alone? It’s when a master thief carries out robbery all alone. Why is that? So that their secret plans are not leaked to others. That’s how a master thief acts alone.

> Pali: Kathañca, bhikkhave, mahācoro ekacārī hoti? Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti. Taṁ kissa hetu? ‘Mā me guyhamantā bahiddhā sambhedaṁ agamaṁsū’ti. Evaṁ kho, bhikkhave, mahācoro ekacārī hoti.

[¶21] A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

> Pali: Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.

[¶22] In the same way, when a bad mendicant has five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What five? A bad mendicant relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi pañcahi? Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

[¶23] And how does a bad mendicant rely on rough ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on rough ground.

> Pali: Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. Evaṁ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

[¶24] And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

> Pali: Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. Evaṁ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

[¶25] And how does a bad mendicant rely on the powerful? It’s when a bad mendicant relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on the powerful.

> Pali: Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? Idha, bhikkhave, pāpabhikkhu rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. Evaṁ kho, bhikkhave, pāpabhikkhu balavanissito hoti.

[¶26] And how does a bad mendicant pay bribes? It’s when a bad mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a bad mendicant pays bribes.

> Pali: Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti? Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Tassa evaṁ hoti: ‘sace maṁ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti. Sace naṁ koci kiñci āha, tato lābhena paṭisantharati. Evaṁ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti.

[¶27] And how does a bad mendicant act alone? It’s when a bad mendicant dwells alone in the borderlands. They visit families there to acquire material things. That’s how a bad mendicant acts alone.

> Pali: Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti? Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṁ kappeti. So tattha kulāni upasaṅkamanto lābhaṁ labhati. Evaṁ kho, bhikkhave, pāpabhikkhu ekacārī hoti.

[¶28] When a bad mendicant possesses these five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavatī”ti.

[¶29] > Pali: Tatiyaṁ.

[¶30] AN 5.104 · A Delicate Ascetic of Ascetics

> Pali: AN 5.104 · Samaṇasukhumālasutta

[¶31] “Mendicants, a mendicant with five qualities is a delicate ascetic of ascetics.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

[¶32] What five?

> Pali: Katamehi pañcahi?

[¶33] It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.

> Pali: Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito.

[¶34] When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.

> Pali: Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; manāpaṁyeva upahāraṁ upaharanti, appaṁ amanāpaṁ.

[¶35] They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by exertion, or as the result of past deeds—usually don’t come up.

> Pali: Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti.

[¶36] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: Appābādho hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,

[¶37] And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶38] A mendicant with these five qualities is a delicate ascetic of ascetics.

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

[¶39] And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other mendicants, I am usually treated agreeably by them. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life … So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.”

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti. Ahañhi, bhikkhave, yācitova bahulaṁ cīvaraṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ gilānapaccayabhesajjaparikkhāraṁ paribhuñjāmi, appaṁ ayācito. Yehi kho pana bhikkhūhi saddhiṁ viharāmi, te maṁ manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; manāpaṁyeva upahāraṁ upaharanti, appaṁ amanāpaṁ. Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi. catunnaṁ kho panasmi jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, āsavānaṁ khayā …pe… sacchikatvā upasampajja viharāmi. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’”ti.

[¶40] > Pali: Catutthaṁ.

[¶41] AN 5.105 · Living Comfortably

> Pali: AN 5.105 · Phāsuvihārasutta

[¶42] “Mendicants, there are these five ways of living comfortably. What five?

> Pali: “Pañcime, bhikkhave, phāsuvihārā. Katame pañca?

[¶43] It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.

> Pali: Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

[¶44] They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

> Pali: Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

[¶45] They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.

> Pali: Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

[¶46] These are the five ways of living comfortably.”

> Pali: Ime kho, bhikkhave, pañca phāsuvihārā”ti.

[¶47] > Pali: Pañcamaṁ.

[¶48] AN 5.106 · With Ānanda

> Pali: AN 5.106 · Ānandasutta

[¶49] At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

[¶50] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how could a mendicant live comfortably while staying in a monastic community?”

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “Kittāvatā nu kho, bhante, bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?

[¶51] “It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. That’s how a mendicant could live comfortably while staying in a monastic community.”

> Pali: “Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṁ adhisīle sampavattā; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti.

[¶52] “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

> Pali: “Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?

[¶53] “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. That’s how a mendicant could live comfortably while staying in a monastic community.”

> Pali: “Siyā, ānanda. Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṁ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti.

[¶54] “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

> Pali: “Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?

[¶55] “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. That’s how a mendicant could live comfortably while staying in a monastic community.”

> Pali: “Siyā, ānanda. Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṁ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti.

[¶56] “But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

> Pali: “Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?

[¶57] “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. That’s how a mendicant could live comfortably while staying in a monastic community.”

> Pali: “Siyā, ānanda. Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṁ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti.

[¶58] “But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?”

> Pali: “Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṁ vihareyyā”ti?

[¶59] “There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant could live comfortably while staying in a monastic community.

> Pali: “Siyā, ānanda. Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṁ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṁ vihareyya.

[¶60] And I say that there is no better or finer way of living comfortably than this.”

> Pali: Imamhā cāhaṁ, ānanda, phāsuvihārā añño phāsuvihāro uttaritaro vā paṇītataro vā natthīti vadāmī”ti.

[¶61] > Pali: Chaṭṭhaṁ.

[¶62] AN 5.107 · Ethics

> Pali: AN 5.107 · Sīlasutta

[¶63] “Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

[¶64] What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

> Pali: Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.

[¶65] A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶66] > Pali: Sattamaṁ.

[¶67] AN 5.108 · An adept

> Pali: AN 5.108 · Asekhasutta

[¶68] “Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo …pe… anuttaraṁ puññakkhettaṁ lokassa.

[¶69] What five? It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. A mendicant with these five qualities … is the supreme field of merit for the world.”

> Pali: Katamehi, pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶70] > Pali: Aṭṭhamaṁ.

[¶71] AN 5.109 · All Four Quarters

> Pali: AN 5.109 · Cātuddisasutta

[¶72] “Mendicants, a mendicant with five qualities is at ease in any quarter. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti. Katamehi pañcahi?

[¶73] It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;

[¶74] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;

[¶75] They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;

[¶76] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶77] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶78] A mendicant with these five qualities is at ease in any quarter.”

> Pali: Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī”ti.

[¶79] > Pali: Navamaṁ.

[¶80] AN 5.110 · Wilderness

> Pali: AN 5.110 · Araññasutta

[¶81] “Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Katamehi pañcahi?

[¶82] It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;

[¶83] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;

[¶84] They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

> Pali: āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

[¶85] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶86] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶87] When a mendicant possesses these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.

[¶88] > Pali: Dasamaṁ.

[¶89] > Pali: Phāsuvihāravaggo paṭhamo.

[¶90] > Pali: Tassuddānaṁ

[¶91] > Pali: Sārajjaṁ saṅkito coro,
Sukhumālaṁ phāsu pañcamaṁ;
Ānanda sīlāsekhā ca,
Cātuddiso araññena cāti.

## 16. At Andhakavinda · AN 5.111–5.120

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/16/#p-N

[¶0] AN 5.111 · Visiting Families

> Pali: AN 5.111 · Kulūpakasutta

[¶1] “Mendicants, a mendicant with five qualities who visits families is disliked and disagreeable, not respected or admired. What five? They act as though they're familiar with people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is disliked and disagreeable, not respected or admired.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

[¶2] A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they're familiar with people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.112 · A Second Monk

> Pali: AN 5.112 · Pacchāsamaṇasutta

[¶5] “Mendicants, you shouldn’t take a second monk with five qualities. What five? They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and idiotic. You shouldn’t take a second monk these five qualities.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo. Katamehi pañcahi? Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ na nivāreti, bhaṇamānassa antarantarā kathaṁ opāteti, duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.

[¶6] You should take a second monk with five qualities. What five? They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. You should take a second monk with these five qualities.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo. Katamehi pañcahi? Nātidūre gacchati na accāsanne, pattapariyāpannaṁ gaṇhati, āpattisāmantā bhaṇamānaṁ nivāreti, bhaṇamānassa na antarantarā kathaṁ opāteti, paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.113 · Right Immersion

> Pali: AN 5.113 · Sammāsamādhisutta

[¶9] “Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can’t enter and remain in right immersion.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṁ upasampajja viharituṁ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṁ upasampajja viharituṁ.

[¶10] A mendicant who has five qualities can enter and remain in right immersion. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can enter and remain in right immersion.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṁ upasampajja viharituṁ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṁ upasampajja viharitun”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 5.114 · At Andhakavinda

> Pali: AN 5.114 · Andhakavindasutta

[¶13] At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Ekaṁ samayaṁ bhagavā magadhesu viharati andhakavinde. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶14] “Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. What five?

> Pali: “Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesu pañcasu?

[¶15] They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

> Pali: ‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti—iti pātimokkhasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶16] They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’

> Pali: ‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶17] They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’

> Pali: ‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti—iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶18] They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’

> Pali: ‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶19] They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’

> Pali: ‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti—iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā.

[¶20] Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established by you in these five things.”

> Pali: Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.

[¶21] > Pali: Catutthaṁ.

[¶22] AN 5.115 · Stingy

> Pali: AN 5.115 · Maccharinīsutta

[¶23] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? She is stingy with dwellings, families, material things, praise, and the teaching. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶24] A nun with five qualities is placed in heaven as if delivered there. What five? She is not stingy with dwellings, families, material things, praise, or the teaching. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶25] > Pali: Pañcamaṁ.

[¶26] AN 5.116 · Praise

> Pali: AN 5.116 · Vaṇṇanāsutta

[¶27] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She arouses faith in things that are dubious, and doesn’t arouse faith in things that are inspiring. And she wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁseti, saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶28] A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She doesn’t arouse faith in things that are dubious, and does arouse faith in things that are inspiring. And she doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶29] > Pali: Chaṭṭhaṁ.

[¶30] AN 5.117 · Jealous

> Pali: AN 5.117 · Issukinīsutta

[¶31] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She is jealous, stingy, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, issukinī ca hoti, maccharinī ca, saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶32] A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She is not jealous, or stingy, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, anissukinī ca hoti, amaccharinī ca, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶33] > Pali: Sattamaṁ.

[¶34] AN 5.118 · Having Wrong View

> Pali: AN 5.118 · Micchādiṭṭhikasutta

[¶35] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong view and wrong purpose, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, micchādiṭṭhikā ca hoti, micchāsaṅkappā ca, saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶36] A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right view and right purpose, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, sammādiṭṭhikā ca hoti, sammāsaṅkappā ca, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶37] > Pali: Aṭṭhamaṁ.

[¶38] AN 5.119 · Wrong Speech

> Pali: AN 5.119 · Micchāvācāsutta

[¶39] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong speech and wrong action, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, micchāvācā ca hoti, micchākammantā ca, saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶40] A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right speech and right action, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, sammāvācā ca hoti, sammākammantā ca, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶41] > Pali: Navamaṁ.

[¶42] AN 5.120 · Wrong Effort

> Pali: AN 5.120 · Micchāvāyāmasutta

[¶43] “Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong effort and wrong mindfulness, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, micchāvāyāmā ca hoti, micchāsatinī ca, saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ niraye.

[¶44] A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right effort and right mindfulness, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, sammāvāyāmā ca hoti, sammāsatinī ca, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶45] > Pali: Dasamaṁ.

[¶46] > Pali: Andhakavindavaggo dutiyo.

[¶47] > Pali: Tassuddānaṁ

[¶48] > Pali: Kulūpako pacchāsamaṇo,
samādhiandhakavindaṁ;
Maccharī vaṇṇanā issā,
diṭṭhivācāya vāyamāti.

## 17. Sick · AN 5.121–5.130

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/17/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/17/#p-N

[¶0] AN 5.121 · Sick

> Pali: AN 5.121 · Gilānasutta

[¶1] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he saw a certain mendicant who was weak and sick. He sat down on the seat spread out, and addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami. Addasā kho bhagavā aññataraṁ bhikkhuṁ dubbalaṁ gilānakaṁ; disvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

[¶2] “Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: “Yaṁ kiñci, bhikkhave, bhikkhuṁ dubbalaṁ gilānakaṁ pañca dhammā na vijahanti, tassetaṁ pāṭikaṅkhaṁ: ‘nacirasseva āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.

[¶3] What five? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. If a weak and sick mendicant does not neglect these five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. Yaṁ kiñci, bhikkhave, bhikkhuṁ dubbalaṁ gilānakaṁ ime pañca dhammā na vijahanti, tassetaṁ pāṭikaṅkhaṁ: ‘nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja viharissatī’”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 5.122 · Mindfulness Well Established

> Pali: AN 5.122 · Satisūpaṭṭhitasutta

[¶6] “Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

> Pali: “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

[¶7] What five? It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Katame pañca? Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṁ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] AN 5.123 · A Carer (1st)

> Pali: AN 5.123 · Paṭhamaupaṭṭhākasutta

[¶10] “Mendicants, a patient with five qualities is hard to care for. What five? They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is hard to care for.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti. Katamehi pañcahi? Asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.

[¶11] A patient with five qualities is easy to care for. What five? They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is easy to care for.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti. Katamehi pañcahi? Sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] AN 5.124 · A Carer (2nd)

> Pali: AN 5.124 · Dutiyaupaṭṭhākasutta

[¶14] “Mendicants, a carer with five qualities is not competent to care for a patient. What five? They’re unable to prepare medicine. They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable. They care for the sick for the sake of material benefits, not out of love. They’re disgusted to remove feces, urine, vomit, or spit. They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is not competent to care for a patient.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ. Katamehi pañcahi? Nappaṭibalo hoti bhesajjaṁ saṁvidhātuṁ; sappāyāsappāyaṁ na jānāti, asappāyaṁ upanāmeti, sappāyaṁ apanāmeti; āmisantaro gilānaṁ upaṭṭhāti, no mettacitto; jegucchī hoti uccāraṁ vā passāvaṁ vā vantaṁ vā kheḷaṁ vā nīharituṁ; nappaṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ.

[¶15] A carer with five qualities is competent to care for a patient. What five? They’re able to prepare medicine. They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable. They care for the sick out of love, not for the sake of material benefits. They’re not disgusted to remove feces, urine, vomit, or spit. They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is competent to care for a patient.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātuṁ. Katamehi pañcahi? Paṭibalo hoti bhesajjaṁ saṁvidhātuṁ; sappāyāsappāyaṁ jānāti, asappāyaṁ apanāmeti, sappāyaṁ upanāmeti; mettacitto gilānaṁ upaṭṭhāti, no āmisantaro; ajegucchī hoti uccāraṁ vā passāvaṁ vā vantaṁ vā kheḷaṁ vā nīharituṁ; paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātun”ti.

[¶16] > Pali: Catutthaṁ.

[¶17] AN 5.125 · Longevity (1st)

> Pali: AN 5.125 · Paṭhamaanāyussāsutta

[¶18] “Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity. These are the five things that impede longevity.

> Pali: “Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṁ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

[¶19] These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and chastity. These are the five things that promote longevity.”

> Pali: Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṁ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti.

[¶20] > Pali: Pañcamaṁ.

[¶21] AN 5.126 · Longevity (2nd)

> Pali: AN 5.126 · Dutiyaanāyussāsutta

[¶22] “Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends. These are the five things that impede longevity.

> Pali: “Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṁ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

[¶23] These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends. These are the five things that promote longevity.”

> Pali: Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṁ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti.

[¶24] > Pali: Chaṭṭhaṁ.

[¶25] AN 5.127 · Living Apart

> Pali: AN 5.127 · Vapakāsasutta

[¶26] “Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. A mendicant with these five qualities is not fit to live apart from a Saṅgha community.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṁ saṅghamhā vapakāsituṁ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṁ saṅghamhā vapakāsituṁ.

[¶27] A mendicant with five qualities is fit to live apart from a Saṅgha community. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. A mendicant with these five qualities is fit to live apart from a Saṅgha community.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ saṅghamhā vapakāsituṁ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, nekkhammasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁ saṅghamhā vapakāsitun”ti.

[¶28] > Pali: Sattamaṁ.

[¶29] AN 5.128 · An Ascetic’s Happiness

> Pali: AN 5.128 · Samaṇasukhasutta

[¶30] “Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

> Pali: “Pañcimāni, bhikkhave, samaṇadukkhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṁ carati. Imāni kho, bhikkhave, pañca samaṇadukkhāni.

[¶31] There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. These are five kinds of happiness for an ascetic.”

> Pali: Pañcimāni, bhikkhave, samaṇasukhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṁ carati. Imāni kho, bhikkhave, pañca samaṇasukhānī”ti.

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] AN 5.129 · Fatal Wounds

> Pali: AN 5.129 · Parikuppasutta

[¶34] “Mendicants, these five fatal wounds lead to a place of loss, to hell. What five? Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. These five fatal wounds lead to a place of loss, to hell.”

> Pali: “Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. Katame pañca? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti. Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti.

[¶35] > Pali: Navamaṁ.

[¶36] AN 5.130 · Loss

> Pali: AN 5.130 · Byasanasutta

[¶37] “Mendicants, there are these five losses. What five? Loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. These are the five losses.

> Pali: “Pañcimāni, bhikkhave, byasanāni. Katamāni pañca? Ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Imāni kho, bhikkhave, pañca byasanāni.

[¶38] There are these five endowments. What five? Endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. These are the five endowments.”

> Pali: Pañcimā, bhikkhave, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Imā kho, bhikkhave, pañca sampadā”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Gilānavaggo tatiyo.

[¶41] > Pali: Tassuddānaṁ

[¶42] > Pali: Gilāno satisūpaṭṭhi,
Dve upaṭṭhākā duvāyusā;
Vapakāsasamaṇasukhā,
Parikuppaṁ byasanena cāti.

## 18. Kings · AN 5.131–5.139

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/18/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/18/#p-N

[¶0] AN 5.131 · Wielding Power (1st)

> Pali: AN 5.131 · Paṭhamacakkānuvattanasutta

[¶1] “Mendicants, possessing five factors a wheel-turning monarch wields power only in a principled manner. And this power cannot be undermined by any human enemy.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṁ vatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶2] What five? A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch who possesses these five factors wields power only in a principled manner. And this power cannot be undermined by any human enemy.

> Pali: Katamehi pañcahi? Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṁ pavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶3] In the same way, possessing five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṁ sammāsambuddho dhammeneva anuttaraṁ dhammacakkaṁ pavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

[¶4] What five? A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

> Pali: Katamehi pañcahi? Idha, bhikkhave, tathāgato arahaṁ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṁ sammāsambuddho dhammeneva anuttaraṁ dhammacakkaṁ pavatteti; taṁ hoti dhammacakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 5.132 · Wielding Power (2nd)

> Pali: AN 5.132 · Dutiyacakkānuvattanasutta

[¶7] “Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṁ cakkaṁ dhammeneva anuppavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶8] What five? A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

> Pali: Katamehi pañcahi? Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṁ cakkaṁ dhammeneva anuppavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶9] In the same way, possessing five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

[¶10] What five? Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

> Pali: Katamehi pañcahi? Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] AN 5.133 · A Principled King

> Pali: AN 5.133 · Dhammarājāsutta

[¶13] “Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.”

> Pali: “Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṁ cakkaṁ vattetī”ti.

[¶14] When he said this, one of the mendicants said to the Buddha, “But who is the king of the wheel-turning monarch, the just and principled king?”

> Pali: Evaṁ vutte aññataro bhikkhu bhagavantaṁ etadavoca: “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?

[¶15] “It is principle, monk,” said the Buddha.

> Pali: “Dhammo, bhikkhū”ti bhagavā avoca.

[¶16] “Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

> Pali: “Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati antojanasmiṁ.

[¶17] He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy.

> Pali: Puna caparaṁ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati khattiyesu anuyantesu …pe… balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā antojanasmiṁ dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā khattiyesu anuyantesu balakāyasmiṁ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṁ pavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ kenaci manussabhūtena paccatthikena pāṇinā.

[¶18] In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of village or town should be cultivated. This kind of village or town should not be cultivated.’

> Pali: Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati bhikkhūsu: ‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabbaṁ; evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabbaṁ; evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.

[¶19] In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of village or town should be cultivated. This kind of village or town should not be cultivated.’

> Pali: Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati bhikkhunīsu …pe… upāsakesu …pe… upāsikāsu: ‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabbaṁ; evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabbaṁ; evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.

[¶20] When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

> Pali: Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā bhikkhūsu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā bhikkhunīsu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā upāsakesu, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā upāsikāsu dhammeneva anuttaraṁ dhammacakkaṁ pavatteti; taṁ hoti cakkaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] AN 5.134 · In Whatever Region

> Pali: AN 5.134 · Yassaṁdisaṁsutta

[¶23] “Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati.

[¶24] What five?

> Pali: Katamehi pañcahi?

[¶25] An anointed aristocratic king is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

> Pali: Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

[¶26] He is rich, affluent, and wealthy, with a full treasury and storehouses.

> Pali: aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;

[¶27] He is powerful, having an army of four divisions that is obedient and carries out instructions.

> Pali: balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya;

[¶28] He has a commander who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

> Pali: pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ;

[¶29] These four things bring his glory to fruition.

> Pali: tassime cattāro dhammā yasaṁ paripācenti.

[¶30] With these five qualities, including glory, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. Why is that? Because that is how it is for victors.

> Pali: So iminā yasapañcamena dhammena samannāgato yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁyeva vijite viharati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti vijitāvīnaṁ.

[¶31] In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in. What five?

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṁ yassaṁ disāyaṁ viharati, vimuttacittova viharati. Katamehi pañcahi?

[¶32] It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is like the anointed aristocratic king’s impeccable birth.

> Pali: Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu— rājāva khattiyo muddhāvasitto jātisampanno;

[¶33] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. This is like the anointed aristocratic king being rich, affluent, and wealthy, with full treasury and storehouses.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā— rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;

[¶34] They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is like the anointed aristocratic king having power.

> Pali: āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— rājāva khattiyo muddhāvasitto balasampanno;

[¶35] They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is like the anointed aristocratic king having a commander.

> Pali: paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— rājāva khattiyo muddhāvasitto pariṇāyakasampanno;

[¶36] These four qualities bring their freedom to fruition.

> Pali: tassime cattāro dhammā vimuttiṁ paripācenti.

[¶37] With these five qualities, including freedom, they live in their own realm, no matter what region they live in. Why is that? Because that is how it is for those whose mind is free.”

> Pali: So iminā vimuttipañcamena dhammena samannāgato yassaṁ yassaṁ disāyaṁ viharati vimuttacittova viharati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti vimuttacittānan”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] AN 5.135 · Aspiration (1st)

> Pali: AN 5.135 · Paṭhamapatthanāsutta

[¶40] “Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. What five?

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti. Katamehi pañcahi?

[¶41] It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

> Pali: Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

[¶42] He is attractive, good-looking, lovely, of surpassing beauty.

> Pali: abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;

[¶43] He is dear and beloved to his parents.

> Pali: mātāpitūnaṁ piyo hoti manāpo;

[¶44] He is dear and beloved to the people of town and country.

> Pali: negamajānapadassa piyo hoti manāpo;

[¶45] He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

> Pali: yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā tattha sikkhito hoti anavayo.

[¶46] He thinks: ‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Why shouldn’t I aspire to kingship? I’m attractive, good-looking, lovely, of surpassing beauty. Why shouldn’t I aspire to kingship? I’m dear and beloved to my parents. Why shouldn’t I aspire to kingship? I’m dear and beloved to the people of town and country. Why shouldn’t I aspire to kingship? I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Why shouldn’t I aspire to kingship?’ An anointed aristocratic king’s eldest son with these five factors aspires to kingship.

> Pali: Tassa evaṁ hoti: ‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi mātāpitūnaṁ piyo manāpo. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi negamajānapadassa piyo manāpo. Kasmāhaṁ rajjaṁ na pattheyyaṁ. Ahaṁ khomhi yāni tāni raññaṁ khattiyānaṁ muddhāvasittānaṁ sippaṭṭhānāni hatthismiṁ vā assasmiṁ vā rathasmiṁ vā dhanusmiṁ vā tharusmiṁ vā, tattha sikkhito anavayo. Kasmāhaṁ rajjaṁ na pattheyyan’ti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṁ pattheti.

[¶47] In the same way, a mendicant with five qualities aspires to end the defilements. What five?

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti. Katamehi pañcahi?

[¶48] It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

> Pali: Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

[¶49] They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

> Pali: Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

[¶50] They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

> Pali: asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

[¶51] They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

> Pali: āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

[¶52] They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

> Pali: paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

[¶53] They think: ‘I am a person of faith; I have faith in the Realized One’s awakening … Why shouldn’t I aspire to end the defilements? I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Why shouldn’t I aspire to end the defilements? I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions. Why shouldn’t I aspire to end the defilements? I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Why shouldn’t I aspire to end the defilements? I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’

> Pali: Tassa evaṁ hoti: ‘ahaṁ khomhi saddho, saddahāmi tathāgatassa bodhiṁ: “itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā”ti. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi asaṭho amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti.

[¶54] A mendicant with these five qualities aspires to end the defilements.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.

[¶55] > Pali: Pañcamaṁ.

[¶56] AN 5.136 · Aspiration (2nd)

> Pali: AN 5.136 · Dutiyapatthanāsutta

[¶57] “Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to become a viceroy. What five?

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṁ pattheti. Katamehi pañcahi?

[¶58] It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

> Pali: Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;

[¶59] He is attractive, good-looking, lovely, of surpassing beauty.

> Pali: abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;

[¶60] He is dear and beloved to his parents.

> Pali: mātāpitūnaṁ piyo hoti manāpo,

[¶61] He is dear and beloved to the armed forces.

> Pali: balakāyassa piyo hoti manāpo;

[¶62] He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

> Pali: paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ.

[¶63] He thinks: ‘I’m well born … attractive … dear and beloved to my parents … dear and beloved to the armed forces … I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. Why shouldn’t I aspire to become a viceroy?’ An anointed aristocratic king’s eldest son with these five factors aspires to become a viceroy.

> Pali: Tassa evaṁ hoti: ‘ahaṁ khomhi ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṁ oparajjaṁ na pattheyyaṁ. Ahaṁ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṁ oparajjaṁ na pattheyyaṁ. Ahaṁ khomhi mātāpitūnaṁ piyo manāpo. Kasmāhaṁ oparajjaṁ na pattheyyaṁ. Ahaṁ khomhi balakāyassa piyo manāpo. Kasmāhaṁ oparajjaṁ na pattheyyaṁ. Ahaṁ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. Kasmāhaṁ oparajjaṁ na pattheyyan’ti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṁ pattheti.

[¶64] In the same way, a mendicant with five qualities aspires to end the defilements. What five?

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ pattheti. Katamehi pañcahi?

[¶65] It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;

[¶66] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;

[¶67] Their mind is firmly established in the four kinds of mindfulness meditation.

> Pali: catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;

[¶68] They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

> Pali: āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

[¶69] They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

> Pali: paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

[¶70] They think: ‘I’m ethical … learned … mindful … energetic … wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ A mendicant with these five qualities aspires to end the defilements.”

> Pali: Tassa evaṁ hoti: ‘ahaṁ khomhi sīlavā, pātimokkhasaṁvarasaṁvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi āraddhavīriyo viharāmi akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyaṁ. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṁ āsavānaṁ khayaṁ na pattheyyan’ti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṁ khayaṁ patthetī”ti.

[¶71] > Pali: Chaṭṭhaṁ.

[¶72] AN 5.137 · Little Sleep

> Pali: AN 5.137 · Appaṁsupatisutta

[¶73] “Mendicants, these five sleep little at night, staying mostly awake. What five? A woman longing for a man. A man longing for a woman. A thief longing for their loot. A king busy with his duties. A mendicant longing for freedom from the yoke. These five sleep little at night, staying mostly awake.”

> Pali: “Pañcime, bhikkhave, appaṁ rattiyā supanti, bahuṁ jagganti. Katame pañca? Itthī, bhikkhave, purisādhippāyā appaṁ rattiyā supati, bahuṁ jaggati. Puriso, bhikkhave, itthādhippāyo appaṁ rattiyā supati, bahuṁ jaggati. Coro, bhikkhave, ādānādhippāyo appaṁ rattiyā supati, bahuṁ jaggati. Rājā, bhikkhave, rājakaraṇīyesu yutto appaṁ rattiyā supati, bahuṁ jaggati. Bhikkhu, bhikkhave, visaṁyogādhippāyo appaṁ rattiyā supati, bahuṁ jaggati. Ime kho, bhikkhave, pañca appaṁ rattiyā supanti, bahuṁ jaggantī”ti.

[¶74] > Pali: Sattamaṁ.

[¶75] AN 5.138 · Eating Food

> Pali: AN 5.138 · Bhattādakasutta

[¶76] “Mendicants, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches. A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṁ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṁ gacchati.

[¶77] In the same way, a mendicant with five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant with these five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant.”

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṁ gacchati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṁ gacchatī”ti.

[¶78] > Pali: Aṭṭhamaṁ.

[¶79] AN 5.139 · Cannot Endure

> Pali: AN 5.139 · Akkhamasutta

[¶80] “Mendicants, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṁtveva saṅkhaṁ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ.

[¶81] And how is it that a royal bull elephant can’t endure sights? It’s when a royal bull elephant gone to battle falters and founders at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sights.

> Pali: Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ.

[¶82] And how is it that a royal bull elephant can’t endure sounds? It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sounds.

> Pali: Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ.

[¶83] And how is it that a royal bull elephant can’t endure smells? It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure smells.

> Pali: Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ.

[¶84] And how is it that a royal bull elephant can’t endure tastes? It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure tastes.

> Pali: Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ.

[¶85] And how is it that a royal bull elephant can’t endure touches? It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure touches.

> Pali: Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ.

[¶86] A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship.

> Pali: Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṁtveva saṅkhaṁ gacchati.

[¶87] In the same way, a mendicant with five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ.

[¶88] And how is it that a mendicant can’t endure sights? It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind. That’s how a mendicant can’t endure sights.

> Pali: Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe sārajjati, na sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ.

[¶89] And how is it that a mendicant can’t endure sounds? It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind. That’s how a mendicant can’t endure sounds.

> Pali: Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṁ? Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde sārajjati, na sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṁ.

[¶90] And how is it that a mendicant can’t endure smells? It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind. That’s how a mendicant can’t endure smells.

> Pali: Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ? Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ.

[¶91] And how is it that a mendicant can’t endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind. That’s how a mendicant can’t endure tastes.

> Pali: Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṁ? Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṁ.

[¶92] And how is it that a mendicant can’t endure touches? It’s when a mendicant, encountering a touch with their body, is aroused by a desirable touch, so is not able to still the mind. That’s how a mendicant can’t endure touches.

> Pali: Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ.

[¶93] A mendicant with these five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world.

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa.

[¶94] A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What five? It’s when a royal bull elephant can endure sights, sounds, smells, tastes, and touches.

> Pali: Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ.

[¶95] And how is it that a royal bull elephant can endure sights? It’s when a royal bull elephant gone to battle does not falter or founder at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sights.

> Pali: Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṁ.

[¶96] And how is it that a royal bull elephant can endure sounds? It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sounds.

> Pali: Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo khamo hoti saddānaṁ.

[¶97] And how is it that a royal bull elephant can endure smells? It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure smells.

> Pali: Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṁ.

[¶98] And how is it that a royal bull elephant can endure tastes? It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure tastes.

> Pali: Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rasānaṁ.

[¶99] And how is it that a royal bull elephant can endure touches? It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure touches.

> Pali: Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. Evaṁ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ.

[¶100] A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

> Pali: Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati.

[¶101] In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ.

[¶102] And how is it that a mendicant can endure sights? It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind. That’s how a mendicant can endure sights.

> Pali: Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṁ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe na sārajjati, sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu khamo hoti rūpānaṁ.

[¶103] And how is it that a mendicant can endure sounds? It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind. That’s how a mendicant can endure sounds.

> Pali: Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṁ? Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde na sārajjati, sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu khamo hoti saddānaṁ.

[¶104] And how is it that a mendicant can endure smells? It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind. That’s how a mendicant can endure smells.

> Pali: Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṁ. Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu khamo hoti gandhānaṁ.

[¶105] And how is it that a mendicant can endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind. That’s how a mendicant can endure tastes.

> Pali: Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṁ? Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu khamo hoti rasānaṁ.

[¶106] And how is it that a mendicant can endure touches? It’s when a mendicant, encountering a touch with their body, is not aroused by a desirable touch, so is able to still the mind. That’s how a mendicant can endure touches.

> Pali: Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ. Evaṁ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ.

[¶107] A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶108] > Pali: Navamaṁ.

## 19. Kings · AN 5.140

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/19/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/19/#p-N

[¶0] AN 5.140 · A Listener

> Pali: AN 5.140 · Sotasutta

[¶1] “Mendicants, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What five? A royal bull elephant listens, destroys, protects, endures, and goes fast.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

[¶2] And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

> Pali: Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi kāraṇaṁ kāreti— yadi vā katapubbaṁ yadi vā akatapubbaṁ— taṁ aṭṭhiṁ katvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto suṇāti. Evaṁ kho, bhikkhave, rañño nāgo sotā hoti.

[¶3] And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

> Pali: Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṁ kho, bhikkhave, rañño nāgo hantā hoti.

[¶4] And how does a royal bull elephant protect? It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider. That’s how a royal bull elephant protects.

> Pali: Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṁ kāyaṁ, rakkhati pacchimaṁ kāyaṁ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṁ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṁ, rakkhati vāladhiṁ, rakkhati hatthāruhaṁ. Evaṁ kho, bhikkhave, rañño nāgo rakkhitā hoti.

[¶5] And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

> Pali: Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. Evaṁ kho, bhikkhave, rañño nāgo khantā hoti.

[¶6] And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast.

> Pali: Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi disaṁ peseti— yadi vā gatapubbaṁ yadi vā agatapubbaṁ— taṁ khippameva gantā hoti. Evaṁ kho, bhikkhave, rañño nāgo gantā hoti.

[¶7] A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

> Pali: Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati.

[¶8] In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What five? A mendicant listens, destroys, protects, endures, and goes fast.

> Pali: Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

[¶9] And how does a mendicant listen? It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

> Pali: Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto dhammaṁ suṇāti. Evaṁ kho, bhikkhave, bhikkhu sotā hoti.

[¶10] And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. That’s how a mendicant destroys.

> Pali: Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti. Evaṁ kho, bhikkhave, bhikkhu hantā hoti.

[¶11] And how does a mendicant protect? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant protects.

> Pali: Kathañca, bhikkhave, bhikkhu rakkhitā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu rakkhitā hoti.

[¶12] And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

> Pali: Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Evaṁ kho, bhikkhave, bhikkhu khantā hoti.

[¶13] And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast.

> Pali: Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. Evaṁ kho, bhikkhave, bhikkhu gantā hoti.

[¶14] A mendicant with these five qualities … is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶15] > Pali: Dasamaṁ.

[¶16] > Pali: Rājavaggo catuttho.

[¶17] > Pali: Tassuddānaṁ

[¶18] > Pali: Cakkānuvattanā rājā,
Yassaṁdisaṁ dve ceva patthanā;
Appaṁsupati bhattādo,
Akkhamo ca sotena cāti.

## 20. At Tikaṇḍakī · AN 5.141–5.150

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/20/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/20/#p-N

[¶0] AN 5.141 · Scorn

> Pali: AN 5.141 · Avajānātisutta

[¶1] “Mendicants, these five individuals are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

> Pali: “Pañcime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame pañca? Datvā avajānāti, saṁvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti.

[¶2] And how does an individual give then scorn? It’s when an individual gives an individual robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to them, then they scorn them. That’s how an individual gives then scorns.

> Pali: Kathañca, bhikkhave, puggalo datvā avajānāti? Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ. Tassa evaṁ hoti: ‘ahaṁ demi; ayaṁ paṭiggaṇhātī’ti. Tamenaṁ datvā avajānāti. Evaṁ kho, bhikkhave, puggalo datvā avajānāti.

[¶3] And how does an individual live together then scorn? It’s when an individual lives with someone else for two or three years. They live together with them, then they scorn them. That’s how an individual lives together then scorns.

> Pali: Kathañca, bhikkhave, puggalo saṁvāsena avajānāti? Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasati dve vā tīṇi vā vassāni. Tamenaṁ saṁvāsena avajānāti. Evaṁ kho, bhikkhave, puggalo saṁvāsena avajānāti.

[¶4] And how is an individual gullible for gossip? It’s when they’re very quick to believe what a certain individual says in praise or criticism of another. That’s how an individual is gullible for gossip.

> Pali: Kathañca, bhikkhave, puggalo ādheyyamukho hoti? Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṁ khippaññeva adhimuccitā hoti. Evaṁ kho, bhikkhave, puggalo ādheyyamukho hoti.

[¶5] And how is an individual impulsive? It’s when a certain individual is fickle in faith, devotion, fondness, and confidence. That’s how an individual is impulsive.

> Pali: Kathañca, bhikkhave, puggalo lolo hoti? Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṁ kho, bhikkhave, puggalo lolo hoti.

[¶6] And how is an individual dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. That’s how an individual is dull and stupid.

> Pali: Kathañca, bhikkhave, puggalo mando momūho hoti? Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṁ kho, bhikkhave, puggalo mando momūho hoti.

[¶7] These are the five individuals found in the world.”

> Pali: Ime kho, bhikkhave, pañca puggalā santo saṁvijjamānā lokasmin”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 5.142 · Transgression

> Pali: AN 5.142 · Ārabhatisutta

[¶10] “Mendicants, these five individuals are found in the world. What five?

> Pali: “Pañcime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame pañca?

[¶11] One individual transgresses and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

> Pali: Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti; tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[¶12] One individual transgresses and doesn’t regret it. And they don’t understand …

> Pali: Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti; tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[¶13] One individual doesn’t transgress yet still feels regret. And they don’t understand …

> Pali: Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti; tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[¶14] One individual neither transgresses nor regrets. But they don’t understand …

> Pali: Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[¶15] One individual neither transgresses nor regrets. And they do understand where those arisen bad, unskillful qualities cease without remainder.

> Pali: Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[¶16] Take the case of the individual who transgresses and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. They should be told: ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and dispel the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo: ‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti.

[¶17] Take the case of the individual who transgresses and doesn’t regret it. And they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo: ‘āyasmato kho ārambhajā āsavā saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṁ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti.

[¶18] Take the case of the individual who doesn’t transgress yet feels regret. And they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to dispel the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo: ‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṁ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti.

[¶19] Take the case of the individual who neither transgresses nor regrets. But they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo: ‘āyasmato kho ārambhajā āsavā na saṁvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṁ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti.

[¶20] And so, mendicants, when these four individuals are advised and instructed by comparison with the fifth individual, they gradually attain the ending of defilements.”

> Pali: Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṁ ovadiyamānā evaṁ anusāsiyamānā anupubbena āsavānaṁ khayaṁ pāpuṇantī”ti.

[¶21] > Pali: Dutiyaṁ.

[¶22] AN 5.143 · At Sārandada

> Pali: AN 5.143 · Sārandadasutta

[¶23] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶24] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.

[¶25] Now at that time around five hundred Licchavis were sitting together at the Sārandada Shrine, and this discussion came up among them, “The appearance of five treasures is rare in the world. What five? The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. The appearance of these five treasures is rare in the world.”

> Pali: Tena kho pana samayena pañcamattānaṁ licchavisatānaṁ sārandade cetiye sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ. Katamesaṁ pañcannaṁ? Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ. Imesaṁ pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.

[¶26] Then those Licchavis sent a man out on to the road, saying, “My man, please tell us when you see the Buddha.”

> Pali: Atha kho te licchavī magge purisaṁ ṭhapesuṁ: “yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ, atha amhākaṁ āroceyyāsī”ti.

[¶27] That man saw the Buddha coming off in the distance. He went to the Licchavis and said, “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please go at your convenience.”

> Pali: Addasā kho so puriso bhagavantaṁ dūratova āgacchantaṁ; disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: “ayaṁ so, bhante, bhagavā gacchati arahaṁ sammāsambuddho; yassadāni kālaṁ maññathā”ti.

[¶28] Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him, “Please go to the Sārandada Shrine, out of sympathy.” The Buddha consented with silence.

> Pali: Atha kho te licchavī yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te licchavī bhagavantaṁ etadavocuṁ: “Sādhu, bhante, yena sārandadaṁ cetiyaṁ tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶29] Then the Buddha went up to the Sārandada Shrine. He sat down on the seat spread out and said to the Licchavis, “Licchavis, what were you sitting talking about just now? What conversation was left unfinished?”

> Pali: Atha kho bhagavā yena sārandadaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca: “kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

[¶30] “Well, sir, this discussion came up among us while we were sitting together: ‘The appearance of five treasures is rare in the world. …’”

> Pali: “Idha, bhante, amhākaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmiṁ. Katamesaṁ pañcannaṁ? Hatthiratanassa pātubhāvo dullabho lokasmiṁ, assaratanassa pātubhāvo dullabho lokasmiṁ, maṇiratanassa pātubhāvo dullabho lokasmiṁ, itthiratanassa pātubhāvo dullabho lokasmiṁ, gahapatiratanassa pātubhāvo dullabho lokasmiṁ. Imesaṁ pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin’”ti.

[¶31] “You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! Licchavis, the appearance of five treasures is rare in the world. What five?

> Pali: “Kāmādhimuttānaṁ vata bho licchavīnaṁ kāmaṁyeva ārabbha antarākathā udapādi. Pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ. Katamesaṁ pañcannaṁ?

[¶32] The appearance of a Realized One, a perfected one, a fully awakened Buddha.

> Pali: Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ,

[¶33] A teacher of the teaching and training proclaimed by a Realized One.

> Pali: tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ,

[¶34] An individual who understands the teaching and training proclaimed by a Realized One.

> Pali: tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ,

[¶35] An individual who practices in line with the teaching.

> Pali: tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ,

[¶36] An individual who is grateful and thankful.

> Pali: kataññū katavedī puggalo dullabho lokasmiṁ.

[¶37] The appearance of these five treasures is rare in the world.”

> Pali: Imesaṁ kho, licchavī, pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.

[¶38] > Pali: Tatiyaṁ.

[¶39] AN 5.144 · At Tikaṇḍakī

> Pali: AN 5.144 · Tikaṇḍakīsutta

[¶40] At one time the Buddha was staying near Sāketa in Tikaṇḍakī Wood. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā sākete viharati tikaṇḍakīvane. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶41] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶42] “Mendicants, a mendicant would do well to meditate from time to time perceiving the following: the repulsive in the unrepulsive,

> Pali: “Sādhu, bhikkhave, bhikkhu kālena kālaṁ appaṭikūle paṭikūlasaññī vihareyya.

[¶43] the unrepulsive in the repulsive,

> Pali: Sādhu, bhikkhave, bhikkhu kālena kālaṁ paṭikūle appaṭikūlasaññī vihareyya.

[¶44] the repulsive in both the unrepulsive and the repulsive, and

> Pali: Sādhu, bhikkhave, bhikkhu kālena kālaṁ appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.

[¶45] the unrepulsive in both the repulsive and the unrepulsive.

> Pali: Sādhu, bhikkhave, bhikkhu kālena kālaṁ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.

[¶46] A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.

> Pali: Sādhu, bhikkhave, bhikkhu kālena kālaṁ paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyya sato sampajāno.

[¶47] For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive? ‘May greed not arise in me for things that arouse greed.’ A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason.

> Pali: Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca appaṭikūle paṭikūlasaññī vihareyya? ‘Mā me rajanīyesu dhammesu rāgo udapādī’ti— idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca appaṭikūle paṭikūlasaññī vihareyya.

[¶48] For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive? ‘May hate not arise in me for things that provoke hate.’ …

> Pali: Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūle appaṭikūlasaññī vihareyya? ‘Mā me dosanīyesu dhammesu doso udapādī’ti— idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūle appaṭikūlasaññī vihareyya.

[¶49] For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive? ‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …

> Pali: Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya? ‘Mā me rajanīyesu dhammesu rāgo udapādi, mā me dosanīyesu dhammesu doso udapādī’ti— idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.

[¶50] For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …

> Pali: Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya? ‘Mā me dosanīyesu dhammesu doso udapādi, mā me rajanīyesu dhammesu rāgo udapādī’ti— idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.

[¶51] For what reason should a mendicant meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive? ‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ For this reason a mendicant should meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.”

> Pali: Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyya? ‘Sato sampajāno mā me kvacani katthaci kiñcanaṁ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṁ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṁ mohanīyesu dhammesu moho udapādī’ti— idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyya sato sampajāno”ti.

[¶52] > Pali: Catutthaṁ.

[¶53] AN 5.145 · Hell

> Pali: AN 5.145 · Nirayasutta

[¶54] “Mendicants, someone with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. Someone with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶55] Someone with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Someone with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶56] > Pali: Pañcamaṁ.

[¶57] AN 5.146 · A Friend

> Pali: AN 5.146 · Mittasutta

[¶58] “Mendicants, you shouldn’t associate with a mendicant friend who has five qualities. What five? They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. Mendicants, you shouldn’t associate with a mendicant friend who possesses these five qualities.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo. Katamehi pañcahi? Kammantaṁ kāreti, adhikaraṇaṁ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, nappaṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo.

[¶59] You should associate with a mendicant friend who has five qualities. What five? They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. You should associate with a mendicant friend who possesses these five qualities.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo. Katamehi pañcahi? Na kammantaṁ kāreti, na adhikaraṇaṁ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, paṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo”ti.

[¶60] > Pali: Chaṭṭhaṁ.

[¶61] AN 5.147 · Gifts of an Untrue Person

> Pali: AN 5.147 · Asappurisadānasutta

[¶62] “Mendicants, there are these five gifts of an untrue person. What five? They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. These are the five gifts of an untrue person.

> Pali: “Pañcimāni, bhikkhave, asappurisadānāni. Katamāni pañca? Asakkaccaṁ deti, acittīkatvā deti, asahatthā deti, apaviddhaṁ deti, anāgamanadiṭṭhiko deti. Imāni kho, bhikkhave, pañca asappurisadānāni.

[¶63] There are these five gifts of a true person. What five? They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. These are the five gifts of a true person.”

> Pali: Pañcimāni, bhikkhave, sappurisadānāni. Katamāni pañca? Sakkaccaṁ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṁ deti, āgamanadiṭṭhiko deti. Imāni kho, bhikkhave, pañca sappurisadānānī”ti.

[¶64] > Pali: Sattamaṁ.

[¶65] AN 5.148 · Gifts of a True Person

> Pali: AN 5.148 · Sappurisadānasutta

[¶66] “There are these five gifts of a true person. What five? They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without damaging themselves or others.

> Pali: “Pañcimāni, bhikkhave, sappurisadānāni. Katamāni pañca? Saddhāya dānaṁ deti, sakkaccaṁ dānaṁ deti, kālena dānaṁ deti, anuggahitacitto dānaṁ deti, attānañca parañca anupahacca dānaṁ deti.

[¶67] Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.

> Pali: Saddhāya kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.

[¶68] Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.

> Pali: Sakkaccaṁ kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.

[¶69] Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And when the time is right, their needs are amply satisfied.

> Pali: Kālena kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; kālāgatā cassa atthā pacurā honti.

[¶70] Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their mind tends to enjoy the five refined kinds of sensual stimulation.

> Pali: Anuggahitacitto kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṁ namati.

[¶71] Having given a gift without damaging themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs.

> Pali: Attānañca parañca anupahacca kho pana, bhikkhave, dānaṁ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; na cassa kutoci bhogānaṁ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato.

[¶72] These are the five gifts of a true person.”

> Pali: Imāni kho, bhikkhave, pañca sappurisadānānī”ti.

[¶73] > Pali: Aṭṭhamaṁ.

[¶74] AN 5.149 · Temporarily Free (1st)

> Pali: AN 5.149 · Paṭhamasamayavimuttasutta

[¶75] “Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant who is temporarily free.

> Pali: “Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṁvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṁvattanti.

[¶76] These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant who is temporarily free.”

> Pali: Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṁvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṁvattantī”ti.

[¶77] > Pali: Navamaṁ.

[¶78] AN 5.150 · Temporarily Free (2nd)

> Pali: AN 5.150 · Dutiyasamayavimuttasutta

[¶79] “Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. These five things lead to the decline of a mendicant who is temporarily free.

> Pali: “Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṁvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṁvattanti.

[¶80] These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, and sleep. They guard the sense doors and they have moderation in eating. These five things don’t lead to the decline of a mendicant who is temporarily free.”

> Pali: Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṁvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṁvattantī”ti.

[¶81] > Pali: Dasamaṁ.

[¶82] > Pali: Tikaṇḍakīvaggo pañcamo.

[¶83] > Pali: Tassuddānaṁ

[¶84] > Pali: Datvā avajānāti ārabhati ca,
Sārandada tikaṇḍa nirayena ca;
Mitto asappurisasappurisena,
Samayavimuttaṁ apare dveti.

[¶85] > Pali: Tatiyo paṇṇāsako samatto.

## 21. The True Teaching · AN 5.151–5.159

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/21/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/21/#p-N

[¶0] AN 5.151 · The Sure Path (1st)

> Pali: AN 5.151 · Paṭhamasammattaniyāmasutta

[¶1] “Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They listen with scattered and disunified mind. They apply the mind irrationally. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Kathaṁ paribhoti, kathikaṁ paribhoti, attānaṁ paribhoti, vikkhittacitto dhammaṁ suṇāti, anekaggacitto ayoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.

[¶2] Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They listen with unscattered and unified mind. They apply the mind rationally. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, avikkhittacitto dhammaṁ suṇāti, ekaggacitto yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.152 · The Sure Path (2nd)

> Pali: AN 5.152 · Dutiyasammattaniyāmasutta

[¶5] “Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They’re witless, dull, and idiotic. They think they know what they don’t know. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Kathaṁ paribhoti, kathikaṁ paribhoti, attānaṁ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.

[¶6] Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Na kathaṁ paribhoti, na kathikaṁ paribhoti, na attānaṁ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.153 · The Sure Path (3rd)

> Pali: AN 5.153 · Tatiyasammattaniyāmasutta

[¶9] “Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and idiotic. And they think they know what they don’t know. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Makkhī dhammaṁ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṁ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṁ abhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ.

[¶10] Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattaṁ. Katamehi pañcahi? Amakkhī dhammaṁ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṁ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṁ bhabbo niyāmaṁ okkamituṁ kusalesu dhammesu sammattan”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 5.154 · The Decline of the True Teaching (1st)

> Pali: AN 5.154 · Paṭhamasaddhammasammosasutta

[¶13] “Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the decline and disappearance of the true teaching.

> Pali: “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame pañca? Idha, bhikkhave, bhikkhū na sakkaccaṁ dhammaṁ suṇanti, na sakkaccaṁ dhammaṁ pariyāpuṇanti, na sakkaccaṁ dhammaṁ dhārenti, na sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, na sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

[¶14] These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame pañca? Idha, bhikkhave, bhikkhū sakkaccaṁ dhammaṁ suṇanti, sakkaccaṁ dhammaṁ pariyāpuṇanti, sakkaccaṁ dhammaṁ dhārenti, sakkaccaṁ dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti, sakkaccaṁ atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] AN 5.155 · The Decline of the True Teaching (2nd)

> Pali: AN 5.155 · Dutiyasaddhammasammosasutta

[¶17] “Mendicants, these five things lead to the decline and disappearance of the true teaching. What five?

> Pali: “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame pañca?

[¶18] It’s when the mendicants don’t memorize the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. This is the first thing that leads to the decline and disappearance of the true teaching.

> Pali: Idha, bhikkhave, bhikkhū dhammaṁ na pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶19] Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it. This is the second thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desenti. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶20] Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. This is the third thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paraṁ vācenti. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶21] Furthermore, the mendicants don’t rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena sajjhāyaṁ karonti. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶22] Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the decline and disappearance of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶23] These five things lead to the decline and disappearance of the true teaching.

> Pali: Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

[¶24] These five things lead to the continuation, persistence, and enduring of the true teaching. What five?

> Pali: Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame pañca?

[¶25] It’s when the mendicants memorize the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Idha, bhikkhave, bhikkhū dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶26] Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. This is the second thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desenti. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶27] Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. This is the third thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paraṁ vācenti. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶28] Furthermore, the mendicants rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karonti. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶29] Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, bhikkhū yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶30] These five things lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶31] > Pali: Pañcamaṁ.

[¶32] AN 5.156 · The Decline of the True Teaching (3rd)

> Pali: AN 5.156 · Tatiyasaddhammasammosasutta

[¶33] “Mendicants, these five things lead to the decline and disappearance of the true teaching. What five?

> Pali: “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame pañca?

[¶34] It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

> Pali: Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶35] Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṁ. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶36] Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no one to preserve them. This is the third thing …

> Pali: Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti; tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶37] Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are indulgent and slack … This is the fourth thing …

> Pali: Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶38] Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth thing that leads to the decline and disappearance of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶39] These five things lead to the decline and disappearance of the true teaching.

> Pali: Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

[¶40] These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well organized, the meaning is correctly interpreted. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame pañca? Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶41] Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing …

> Pali: Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṁ. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶42] Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing …

> Pali: Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti; tesaṁ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶43] Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are not indulgent or slack … This is the fourth thing …

> Pali: Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶44] Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṁ viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶45] These five things lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶46] > Pali: Chaṭṭhaṁ.

[¶47] AN 5.157 · Inappropriate Talk

> Pali: AN 5.157 · Dukkathāsutta

[¶48] “Mendicants, it is inappropriate to speak to five individuals by comparing that individual with someone else. What five?

> Pali: “Pañcannaṁ, bhikkhave, puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. Katamesaṁ pañcannaṁ?

[¶49] It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom.

> Pali: Assaddhassa, bhikkhave, saddhākathā dukkathā; dussīlassa sīlakathā dukkathā; appassutassa bāhusaccakathā dukkathā; maccharissa cāgakathā dukkathā; duppaññassa paññākathā dukkathā.

[¶50] And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith.

> Pali: Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā assaddhassa saddhākathā dukkathā.

[¶51] And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics.

> Pali: Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā dussīlassa sīlakathā dukkathā.

[¶52] And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning.

> Pali: Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sutasampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā appassutassa bāhusaccakathā dukkathā.

[¶53] And why is it inappropriate to talk to a stingy person about generosity? When a stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity.

> Pali: Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā maccharissa cāgakathā dukkathā.

[¶54] And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom.

> Pali: Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. Tasmā duppaññassa paññākathā dukkathā.

[¶55] It is inappropriate to speak to these five individuals by comparing that individual with someone else.

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya.

[¶56] It is appropriate to speak to five individuals by comparing that individual with someone else. What five?

> Pali: Pañcannaṁ, bhikkhave, puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāya. Katamesaṁ pañcannaṁ?

[¶57] It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom.

> Pali: Saddhassa, bhikkhave, saddhākathā sukathā; sīlavato sīlakathā sukathā; bahussutassa bāhusaccakathā sukathā; cāgavato cāgakathā sukathā; paññavato paññākathā sukathā.

[¶58] And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith.

> Pali: Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā saddhassa saddhākathā sukathā.

[¶59] And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct.

> Pali: Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā sīlavato sīlakathā sukathā.

[¶60] And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning.

> Pali: Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, sutasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā bahussutassa bāhusaccakathā sukathā.

[¶61] And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity.

> Pali: Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā cāgavato cāgakathā sukathā.

[¶62] And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom.

> Pali: Kasmā ca, bhikkhave, paññavato paññākathā sukathā? Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṁ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. Tasmā paññavato paññākathā sukathā.

[¶63] It is appropriate to speak to these five individuals by comparing that individual with someone else.”

> Pali: Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāyā”ti.

[¶64] > Pali: Sattamaṁ.

[¶65] AN 5.158 · Timidity

> Pali: AN 5.158 · Sārajjasutta

[¶66] “Mendicants, a mendicant with five qualities is overcome by timidity. What five? It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless. A mendicant with these five qualities is overcome by timidity.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṁ okkanto hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṁ okkanto hoti.

[¶67] A mendicant with five qualities is self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. A mendicant with these five qualities is self-assured.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu visārado hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī”ti.

[¶68] > Pali: Aṭṭhamaṁ.

[¶69] AN 5.159 · With Udāyī

> Pali: AN 5.159 · Udāyīsutta

[¶70] So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. Seeing this, Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṁ desento nisinno hoti. Addasā kho āyasmā ānando āyasmantaṁ udāyiṁ mahatiyā gihiparisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶71] “Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”

> Pali: “āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṁ desetī”ti.

[¶72] “Ānanda, it’s not easy to teach Dhamma to others. You should establish five things in yourself before teaching Dhamma to others. What five?

> Pali: “Na kho, ānanda, sukaraṁ paresaṁ dhammaṁ desetuṁ. Paresaṁ, ānanda, dhammaṁ desentena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo. Katame pañca?

[¶73] You should teach Dhamma to others thinking: ‘I will teach step by step.’ …

> Pali: ‘Anupubbiṁ kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo;

[¶74] ‘I will teach showing my method.’ …

> Pali: ‘pariyāyadassāvī kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo;

[¶75] ‘I will teach out of kindness.’ …

> Pali: ‘anuddayataṁ paṭicca kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo;

[¶76] ‘I will not teach while secretly hoping to profit.’ …

> Pali: ‘na āmisantaro kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo;

[¶77] ‘I will teach without damaging myself or others.’

> Pali: ‘attānañca parañca anupahacca kathaṁ kathessāmī’ti paresaṁ dhammo desetabbo.

[¶78] It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”

> Pali: Na kho, ānanda, sukaraṁ paresaṁ dhammaṁ desetuṁ. Paresaṁ, ānanda, dhammaṁ desentena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paresaṁ dhammo desetabbo”ti.

[¶79] > Pali: Navamaṁ.

## 22. Resentment · AN 5.161–5.169

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/22/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/22/#p-N

[¶0] AN 5.161 · Getting Rid of Resentment (1st)

> Pali: AN 5.161 · Paṭhamaāghātapaṭivinayasutta

[¶1] “Mendicants, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five?

> Pali: “Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca?

[¶2] You should develop love for an individual you resent. That’s how to get rid of resentment for that individual.

> Pali: Yasmiṁ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṁ puggale bhāvetabbā; evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶3] You should develop compassion for an individual you resent. …

> Pali: Yasmiṁ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṁ puggale bhāvetabbā; evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶4] You should develop equanimity for an individual you resent. …

> Pali: Yasmiṁ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṁ puggale bhāvetabbā; evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶5] You should disregard an individual you resent, paying no attention to them. …

> Pali: Yasmiṁ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṁ puggale āpajjitabbo; evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶6] You should focus on the ownership of deeds regarding that individual: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that individual.

> Pali: Yasmiṁ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṁ puggale adhiṭṭhātabbā: ‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissati kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissatī’ti; evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶7] A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

> Pali: Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 5.162 · Getting Rid of Resentment (2nd)

> Pali: AN 5.162 · Dutiyaāghātapaṭivinayasutta

[¶10] There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶11] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶12] “Reverends, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five?

> Pali: “Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca?

[¶13] In the case of an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of individual.

> Pali: Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

[¶14] In the case of an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure, …

> Pali: Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

[¶15] In the case of an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …

> Pali: Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

[¶16] In the case of an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …

> Pali: Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

[¶17] In the case of an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, you should get rid of resentment for that kind of individual.

> Pali: Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

[¶18] How should you get rid of resentment for an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure? Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. In the same way, at that time you should ignore that individual’s impure behavior by way of body and focus on their pure behavior by way of speech. That’s how to get rid of resentment for that individual.

> Pali: Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya; evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶19] How should you get rid of resentment for an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure? Suppose there was a lotus pond enveloped with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and focus on their pure behavior by way of body. That’s how to get rid of resentment for that individual.

> Pali: Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶20] How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Suppose there was a little water in a cow’s hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: ‘This little bit of water is in a cow’s hoofprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ So that’s what they do. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual.

> Pali: Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa: ‘idaṁ kho parittaṁ gopade udakaṁ. Sacāhaṁ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṁ loḷessāmipi taṁ apeyyampi taṁ karissāmi. Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti. So catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyya. Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶21] How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village. Another person traveling along the road might see them, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village. Why is that? So that they don’t come to ruin right here.’ In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this venerable give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. Why is that? So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ That’s how to get rid of resentment for that individual.

> Pali: Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ. Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya: ‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ. Taṁ kissa hetu? Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti. Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā: ‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya. Taṁ kissa hetu? Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[¶22] How should you get rid of resentment for an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.

> Pali: Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.

[¶23] In the same way, at that time you should focus on that individual’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual. Relying on an individual who is impressive all around, the mind becomes confident.

> Pali: Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā; yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.

[¶24] A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

> Pali: Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.

[¶25] > Pali: Dutiyaṁ.

[¶26] AN 5.163 · Discussions

> Pali: AN 5.163 · Sākacchasutta

[¶27] There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶28] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶29] “A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five?

> Pali: “Pañcahāvuso, dhammehi samannāgato bhikkhu alaṁ sākaccho sabrahmacārīnaṁ. Katamehi pañcahi?

[¶30] A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

> Pali: Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶31] They’re personally accomplished in immersion, …

> Pali: attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶32] They’re personally accomplished in wisdom, …

> Pali: attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶33] They’re personally accomplished in freedom, …

> Pali: attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶34] They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

> Pali: attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.

[¶35] A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

> Pali: Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁ sākaccho sabrahmacārīnan”ti.

[¶36] > Pali: Tatiyaṁ.

[¶37] AN 5.164 · Sharing a Way of Life

> Pali: AN 5.164 · Sājīvasutta

[¶38] There Venerable Sāriputta addressed the mendicants:

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe…

[¶39] “A mendicant with five qualities is fit to share their life with their spiritual companions. What five?

> Pali: pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnaṁ. Katamehi pañcahi?

[¶40] A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

> Pali: Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶41] They’re personally accomplished in immersion, …

> Pali: attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶42] They’re personally accomplished in wisdom, …

> Pali: attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶43] They’re personally accomplished in freedom, …

> Pali: attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṁ pañhaṁ byākattā hoti;

[¶44] They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

> Pali: attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṁ pañhaṁ byākattā hoti.

[¶45] A mendicant with these five qualities is fit to share their life with their spiritual companions.”

> Pali: Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁsājīvo sabrahmacārīnan”ti.

[¶46] > Pali: Catutthaṁ.

[¶47] AN 5.165 · Asking Questions

> Pali: AN 5.165 · Pañhapucchāsutta

[¶48] There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so pañcahi ṭhānehi, etesaṁ vā aññatarena. Katamehi pañcahi? Mandattā momūhattā paraṁ pañhaṁ pucchati, pāpiccho icchāpakato paraṁ pañhaṁ pucchati, paribhavaṁ paraṁ pañhaṁ pucchati, aññātukāmo paraṁ pañhaṁ pucchati, atha vā panevaṁcitto paraṁ pañhaṁ pucchati: ‘sace me pañhaṁ puṭṭho sammadeva byākarissati iccetaṁ kusalaṁ, no ce me pañhaṁ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti. Yo hi koci, āvuso, paraṁ pañhaṁ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṁ vā aññatarena. Ahaṁ kho panāvuso, evaṁcitto paraṁ pañhaṁ pucchāmi: ‘sace me pañhaṁ puṭṭho sammadeva byākarissati iccetaṁ kusalaṁ, no ce me pañhaṁ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’”ti.

[¶49] > Pali: Pañcamaṁ.

[¶50] AN 5.166 · Cessation

> Pali: AN 5.166 · Nirodhasutta

[¶51] There Venerable Sāriputta addressed the mendicants:

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe…

[¶52] “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume edible food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

> Pali: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.

[¶53] When he said this, Venerable Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

> Pali: Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.

[¶54] But for a second … and a third time Sāriputta repeated his statement.

> Pali: Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.

[¶55] And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

> Pali: Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.

[¶56] Then Venerable Sāriputta thought, “Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don’t I go to see the Buddha?”

> Pali: Atha kho āyasmato sāriputtassa etadahosi: “yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.

[¶57] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhikkhū āmantesi:

[¶58] “Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

> Pali: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.

[¶59] When he said this, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

> Pali: Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.

[¶60] But for a second … and a third time Sāriputta repeated his statement.

> Pali: Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.

[¶61] And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

> Pali: Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: “aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— natthetaṁ ṭhānan”ti.

[¶62] Then Venerable Sāriputta thought, “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I’d better stay silent.” Then Sāriputta fell silent.

> Pali: Atha kho āyasmato sāriputtassa etadahosi: “bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati. Yannūnāhaṁ tuṇhī assan”ti. Atha kho āyasmā sāriputto tuṇhī ahosi.

[¶63] Then the Buddha said to Venerable Udāyī, “But Udāyī, do you believe in a mind-made body?”

> Pali: Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: “kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti?

[¶64] “For those gods, sir, who are formless, made of perception.”

> Pali: “Ye te, bhante, devā arūpino saññāmayā”ti.

[¶65] “Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!”

> Pali: “Kiṁ nu kho tuyhaṁ, udāyi, bālassa abyattassa bhaṇitena. Tvampi nāma bhaṇitabbaṁ maññasī”ti.

[¶66] Then the Buddha said to Venerable Ānanda, “Ānanda! How can you just watch while a senior mendicant is being harassed? Don’t you have any compassion for a senior mendicant who is being harassed?”

> Pali: Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “atthi nāma, ānanda, theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha. Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.

[¶67] Then the Buddha addressed the mendicants:

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶68] “Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

> Pali: “idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānaṁ. No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— atthetaṁ ṭhānan”ti.

[¶69] That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

[¶70] Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him, “Reverend Upavāṇa, they’ve been harassing other senior mendicants, but I didn’t question them. I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. And right now I feel insecure.”

> Pali: Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upavāṇaṁ etadavoca: “idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṁ tena na muccāma. Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. Idāneva amhākaṁ sārajjaṁ okkantan”ti.

[¶71] Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out and said to Upavāṇa, “Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: “Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?

[¶72] “Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

> Pali: “Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi?

[¶73] It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;

[¶74] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;

[¶75] They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

> Pali: kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;

[¶76] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶77] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati.

[¶78] A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶79] “Good, good, Upavāṇa! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.”

> Pali: “Sādhu sādhu, upavāṇa. Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṁvijjeyyuṁ, taṁ sabrahmacārī na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṁvijjanti, tasmā taṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjentī”ti.

[¶80] > Pali: Chaṭṭhaṁ.

[¶81] AN 5.167 · Accusation

> Pali: AN 5.167 · Codanāsutta

[¶82] There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.

[¶83] What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.

> Pali: Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; mettacitto vakkhāmi, no dosantaro. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo.

[¶84] Take a case where I see a certain individual being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.

> Pali: Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ.

[¶85] The mendicant who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A mendicant who is accused improperly should be reassured in these five ways.

> Pali: Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘akālenāyasmā cudito no kālena, alaṁ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṁ te avippaṭisārāya; anatthasaṁhitenāyasmā cudito no atthasaṁhitena, alaṁ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṁ te avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.

[¶86] The mendicant who makes improper accusations should be chastened in five ways. ‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn’t think to make a false accusation.

> Pali: Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘akālena te, āvuso, codito no kālena, alaṁ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya; anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyāti.

[¶87] Take a case where I see a certain individual being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.

> Pali: Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.

[¶88] The mendicant who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The mendicant who is accused properly should be chastened in these five ways.

> Pali: Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: ‘kālenāyasmā cudito no akālena, alaṁ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṁ te vippaṭisārāya; atthasaṁhitenāyasmā cudito no anatthasaṁhitena, alaṁ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṁ te vippaṭisārāyā’ti. Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.

[¶89] The mendicant who makes proper accusations should be reassured in five ways. ‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation.

> Pali: Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: ‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya; atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṁ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṁ maññeyyāti.

[¶90] An individual who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not.”

> Pali: Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ— sacce ca, akuppe ca. Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ— sacce ca, akuppe ca. Sace jāneyyaṁ: ‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: ‘saṁvijjateso mayi dhammo’ti. Sace jāneyyaṁ: ‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: ‘neso dhammo mayi saṁvijjatī’”ti.

[¶91] “Even when you speak like this, Sāriputta, there are still some futile people here who do not respectfully take it up.”

> Pali: “Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti.

[¶92] “Sir, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re haughty, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. When I speak to them like this, they don’t respectfully take it up.

> Pali: “Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.

[¶93] Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not haughty, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. When I speak to them like this, they do respectfully take it up.”

> Pali: Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti.

[¶94] “Sāriputta, those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.

> Pali: “Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.

[¶95] But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ That’s how you should train.”

> Pali: Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. Ovada, sāriputta, sabrahmacārī; anusāsa, sāriputta, sabrahmacārī: ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabban”ti.

[¶96] > Pali: Sattamaṁ.

[¶97] AN 5.168 · Ethics

> Pali: AN 5.168 · Sīlasutta

[¶98] There Venerable Sāriputta addressed the mendicants:

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi:

[¶99] “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶100] Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

> Pali: Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi pheggupi sāropi na pāripūriṁ gacchati.

[¶101] In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶102] An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

> Pali: Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

[¶103] Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.

> Pali: Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati. Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;

[¶104] When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanan”ti.

[¶105] > Pali: Aṭṭhamaṁ.

[¶106] AN 5.169 · Quick-witted

> Pali: AN 5.169 · Khippanisantisutta

[¶107] Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

> Pali: Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:

[¶108] “Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?”

> Pali: “Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti?

[¶109] “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

> Pali: “Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṁyeva ānandan”ti.

[¶110] “Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”

> Pali: “Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶111] “Yes, reverend,” Sāriputta replied. Venerable Ānanda said this:

> Pali: “Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca:

[¶112] “It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence. That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.”

> Pali: “Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti.

[¶113] “It’s incredible, it’s amazing! How well this was said by Venerable Ānanda! And we will remember Venerable Ānanda as someone who possesses these five qualities: ‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence.’”

> Pali: “Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāva subhāsitañcidaṁ āyasmatā ānandena. Imehi ca mayaṁ pañcahi dhammehi samannāgataṁ āyasmantaṁ ānandaṁ dhārema: ‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti.

[¶114] > Pali: Navamaṁ.

## 23. Resentment · AN 5.170

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/23/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/23/#p-N

[¶0] AN 5.170 · With Bhaddaji

> Pali: AN 5.170 · Bhaddajisutta

[¶1] At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

> Pali: Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddajiṁ āyasmā ānando etadavoca:

[¶2] “Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

> Pali: “kiṁ nu kho, āvuso bhaddaji, dassanānaṁ aggaṁ, kiṁ savanānaṁ aggaṁ, kiṁ sukhānaṁ aggaṁ, kiṁ saññānaṁ aggaṁ, kiṁ bhavānaṁ aggan”ti?

[¶3] “Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight. There are the gods called ‘of sublime luminosity’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘of universal beauty’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

> Pali: “Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṁ brahmānaṁ passati, idaṁ dassanānaṁ aggaṁ. Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā. Te kadāci karahaci udānaṁ udānenti: ‘aho sukhaṁ, aho sukhan’ti. Yo taṁ saddaṁ suṇāti, idaṁ savanānaṁ aggaṁ. Atthāvuso, subhakiṇhā nāma devā. Te santaṁyeva tusitā sukhaṁ paṭivedenti, idaṁ sukhānaṁ aggaṁ. Atthāvuso, ākiñcaññāyatanūpagā devā, idaṁ saññānaṁ aggaṁ. Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṁ bhavānaṁ aggan”ti.

[¶4] “So, Venerable Bhaddaji, do you agree with what most people say about this?”

> Pali: “Sameti kho idaṁ āyasmato bhaddajissa, yadidaṁ bahunā janenā”ti?

[¶5] “Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

> Pali: “Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṁyeva ānandan”ti.

[¶6] “Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”

> Pali: “Tenahāvuso bhaddaji, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶7] “Yes, reverend,” Bhaddaji replied. Ānanda said this:

> Pali: “Evamāvuso”ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca:

[¶8] “What you see when the defilements are ended without delay is the best sight. What you hear when the defilements are ended without delay is the best sound. The happiness you feel when the defilements are ended without delay is the best happiness. What you perceive when the defilements are ended without delay is the best perception. The state of existence in which the defilements are ended without delay is the best state of existence.”

> Pali: “Yathā passato kho, āvuso, anantarā āsavānaṁ khayo hoti, idaṁ dassanānaṁ aggaṁ. Yathā suṇato anantarā āsavānaṁ khayo hoti, idaṁ savanānaṁ aggaṁ. Yathā sukhitassa anantarā āsavānaṁ khayo hoti, idaṁ sukhānaṁ aggaṁ. Yathā saññissa anantarā āsavānaṁ khayo hoti, idaṁ saññānaṁ aggaṁ. Yathā bhūtassa anantarā āsavānaṁ khayo hoti, idaṁ bhavānaṁ aggan”ti.

[¶9] > Pali: Dasamaṁ.

[¶10] > Pali: Āghātavaggo dutiyo.

[¶11] > Pali: Tassuddānaṁ

[¶12] > Pali: Dve āghātavinayā,
sākacchā sājīvato pañhaṁ;
Pucchā nirodho codanā,
sīlaṁ nisanti bhaddajīti.

## 24. A Lay Follower · AN 5.171–5.180

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/24/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/24/#p-N

[¶0] AN 5.171 · Timidity

> Pali: AN 5.171 · Sārajjasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “A lay follower with five qualities is overcome by timidity. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is overcome by timidity.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṁ okkanto hoti. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṁ okkanto hoti.

[¶4] A lay follower with five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is self-assured.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado hoti. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 5.172 · Assured

> Pali: AN 5.172 · Visāradasutta

[¶7] “A lay follower living at home with five qualities is not self-assured. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower living at home with these five qualities is not self-assured.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṁ ajjhāvasati. Katamehi pañcahi? Pāṇātipātī hoti …pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṁ ajjhāvasati.

[¶8] A lay follower living at home with these five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower living at home with these five qualities is self-assured.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṁ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṁ ajjhāvasatī”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] AN 5.173 · Hell

> Pali: AN 5.173 · Nirayasutta

[¶11] “Mendicants, a lay follower with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Pāṇātipātī hoti …pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṁ nikkhitto evaṁ niraye.

[¶12] A lay follower with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] AN 5.174 · Threats

> Pali: AN 5.174 · Verasutta

[¶15] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶16] “Householder, unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. Unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell.

> Pali: “Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. Katamāni pañca? Pāṇātipātaṁ, adinnādānaṁ, kāmesumicchācāraṁ, musāvādaṁ, surāmerayamajjapamādaṭṭhānaṁ— imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.

[¶17] Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place.

> Pali: Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. Katamāni pañca? Pāṇātipātaṁ, adinnādānaṁ, kāmesumicchācāraṁ, musāvādaṁ, surāmerayamajjapamādaṭṭhānaṁ— imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.

[¶18] Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures.

> Pali: Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṁ bhayaṁ veraṁ pasavati, na samparāyikaṁ bhayaṁ veraṁ pasavati, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶19] Anyone who steals …

> Pali: Yaṁ, gahapati, adinnādāyī …pe….

[¶20] Anyone who commits sexual misconduct …

> Pali: Yaṁ, gahapati, kāmesumicchācārī …pe….

[¶21] Anyone who lies …

> Pali: Yaṁ, gahapati, musāvādī …pe….

[¶22] Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

> Pali: Yaṁ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṁ bhayaṁ veraṁ pasavati, na samparāyikaṁ bhayaṁ veraṁ pasavati, na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hotīti.

[¶23] Someone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,
and indulges in drinking
beer and wine—

> Pali: Yo pāṇamatipāteti,
musāvādañca bhāsati;
Loke adinnaṁ ādiyati,
paradārañca gacchati;
Surāmerayapānañca,
yo naro anuyuñjati.

[¶24] unless they give up these five threats,
they’re said to be unethical.
When their body breaks up, that witless person
is reborn in hell.

> Pali: Appahāya pañca verāni,
dussīlo iti vuccati;
Kāyassa bhedā duppañño,
nirayaṁ sopapajjati.

[¶25] But someone in this world
who doesn’t kill living creatures,
speak falsely, steal,
commit adultery,
or indulge in drinking
beer and wine—

> Pali: Yo pāṇaṁ nātipāteti,
musāvādaṁ na bhāsati;
Loke adinnaṁ nādiyati,
paradāraṁ na gacchati;
Surāmerayapānañca,
yo naro nānuyuñjati.

[¶26] having given up these five threats,
they’re said to be ethical.
When their body breaks up, that wise person
is reborn in a good place.”

> Pali: Pahāya pañca verāni,
sīlavā iti vuccati;
Kāyassa bhedā sappañño,
sugatiṁ sopapajjatī”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] AN 5.175 · Corpse-worker

> Pali: AN 5.175 · Caṇḍālasutta

[¶29] “Mendicants, a lay follower with five qualities is a corpse-worker, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They follow boisterous, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is a corpse-worker, a stain, and a reject among lay followers.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti; dussīlo hoti; kotūhalamaṅgaliko hoti, maṅgalaṁ pacceti no kammaṁ; ito ca bahiddhā dakkhiṇeyyaṁ gavesati; tattha ca pubbakāraṁ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.

[¶30] A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They’re faithful. They’re ethical. They don’t practice boisterous, superstitious rites, and believe in deeds rather than omens. They don’t seek outside of the Buddhist community for those worthy of religious donations. And they don’t make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. Katamehi pañcahi? Saddho hoti; sīlavā hoti; akotūhalamaṅgaliko hoti, kammaṁ pacceti no maṅgalaṁ; na ito bahiddhā dakkhiṇeyyaṁ gavesati; idha ca pubbakāraṁ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā”ti.

[¶31] > Pali: Pañcamaṁ.

[¶32] AN 5.176 · Rapture

> Pali: AN 5.176 · Pītisutta

[¶33] Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶34] “Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”

> Pali: “Tumhe kho, gahapati, bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā: ‘mayaṁ bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti. Tasmātiha, gahapati, evaṁ sikkhitabbaṁ: ‘kinti mayaṁ kālena kālaṁ pavivekaṁ pītiṁ upasampajja vihareyyāmā’ti. Evañhi vo, gahapati, sikkhitabban”ti.

[¶35] When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’

> Pali: Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘tumhe kho, gahapati, bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā— mayaṁ bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenāti. Tasmātiha, gahapati, evaṁ sikkhitabbaṁ— kinti mayaṁ kālena kālaṁ pavivekaṁ pītiṁ upasampajja vihareyyāmāti. Evañhi vo, gahapati, sikkhitabban’ti.

[¶36] At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

> Pali: Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. Yampissa kāmūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa kāmūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa akusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa akusalūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa kusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yasmiṁ, bhante, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti.

[¶37] “Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

> Pali: “Sādhu sādhu, sāriputta. Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. Yampissa kāmūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa kāmūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa akusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa akusalūpasaṁhitaṁ sukhaṁ somanassaṁ, tampissa tasmiṁ samaye na hoti. Yampissa kusalūpasaṁhitaṁ dukkhaṁ domanassaṁ, tampissa tasmiṁ samaye na hoti. Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] AN 5.177 · Trades

> Pali: AN 5.177 · Vaṇijjāsutta

[¶40] “Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades.”

> Pali: “Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṁsavaṇijjā, majjavaṇijjā, visavaṇijjā— imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.

[¶41] > Pali: Sattamaṁ.

[¶42] AN 5.178 · Kings

> Pali: AN 5.178 · Rājāsutta

[¶43] “What do you think, mendicants? Have you ever seen or heard of a person who has given up killing living creatures, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?

[¶44] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶45] “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has murdered a man or a woman.’ The kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

> Pali: “Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. Api ca khvassa tatheva pāpakammaṁ pavedenti: ‘ayaṁ puriso itthiṁ vā purisaṁ vā jīvitā voropesīti. Tamenaṁ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti?

[¶46] “Sir, we have seen it and heard of it, and we will hear of it again.”

> Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

[¶47] “What do you think, mendicants? Have you ever seen or heard of a person who has given up stealing, and the kings have them arrested for that …?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?

[¶48] “No, sir.”

> Pali: “No hetaṁ bhante”.

[¶49] “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person took something from a village or wilderness, with the intention to commit theft.’ The kings have them arrested for stealing … Have you ever seen or heard of such a case?”

> Pali: “Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. Api ca khvassa tatheva pāpakammaṁ pavedenti: ‘ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyīti. Tamenaṁ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti?

[¶50] “Sir, we have seen it and heard of it, and we will hear of it again.”

> Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

[¶51] “What do you think, mendicants? Have you ever seen or heard of a person who has given up sexual misconduct, and the kings have them arrested for that …?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?

[¶52] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶53] “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person had relations with women or maidens under someone else’s protection.’ The kings have them arrested for that … Have you ever seen or heard of such a case?”

> Pali: “Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. Api ca khvassa tatheva pāpakammaṁ pavedenti: ‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti. Tamenaṁ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti?

[¶54] “Sir, we have seen it and heard of it, and we will hear of it again.”

> Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

[¶55] “What do you think, mendicants? Have you ever seen or heard of a person who has given up lying, and the kings have them arrested for that …?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?

[¶56] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶57] “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has ruined a householder or householder’s child by lying.’ The kings have them arrested for that … Have you ever seen or heard of such a case?”

> Pali: “Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. Api ca khvassa tatheva pāpakammaṁ pavedenti: ‘ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. Tamenaṁ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti?

[¶58] “Sir, we have seen it and heard of it, and we will hear of it again.”

> Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

[¶59] “What do you think, mendicants? Have you ever seen or heard of a person who has given up intoxicants of beer, wine, and liquor, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, api nu tumhehi diṭṭhaṁ vā sutaṁ vā: ‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti?

[¶60] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶61] “Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of intoxicants of beer, wine, and liquor, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ The kings have them arrested for being under the influence of intoxicants of beer, wine, and liquor, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

> Pali: “Sādhu, bhikkhave. Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: ‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. Api ca khvassa tatheva pāpakammaṁ pavedenti: ‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto itthiṁ vā purisaṁ vā jīvitā voropesi; ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi; ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji; ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti?

[¶62] “Sir, we have seen it and heard of it, and we will hear of it again.”

> Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

[¶63] > Pali: Aṭṭhamaṁ.

[¶64] AN 5.179 · A Layperson

> Pali: AN 5.179 · Gihisutta

[¶65] Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Then the Buddha said to Venerable Sāriputta:

> Pali: Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

[¶66] “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: “yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

[¶67] And what are the five precepts in which their actions are restrained? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. These are the five precepts in which their actions are restrained.

> Pali: Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti? Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti.

[¶68] And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?

> Pali: Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?

[¶69] It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is the first blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.

> Pali: Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

[¶70] Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second blissful meditation …

> Pali: Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

[¶71] Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ This is the third blissful meditation …

> Pali: Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

[¶72] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. These are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty.

> Pali: Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

[¶73] You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

[¶74] Seeing the peril in the hells,
you should shun bad deeds.
Taking up the teaching of the noble ones,
an astute person should shun them.

> Pali: Nirayesu bhayaṁ disvā,
pāpāni parivajjaye;
Ariyadhammaṁ samādāya,
paṇḍito parivajjaye.

[¶75] You shouldn’t harm living beings,
so long as strength is found.
Nor should you knowingly speak falsehood,
or take what is not given.

> Pali: Na hiṁse pāṇabhūtāni,
vijjamāne parakkame;
Musā ca na bhaṇe jānaṁ,
adinnaṁ na parāmase.

[¶76] Content with your own partners,
you should stay away from the partners of others.
A personage shouldn’t drink wine or toddy,
as they confuse the mind.

> Pali: Sehi dārehi santuṭṭho,
paradārañca ārame;
Merayaṁ vāruṇiṁ jantu,
na pive cittamohaniṁ.

[¶77] You should recollect the Buddha,
and reflect on the teaching.
You should develop a harmless mind of welfare,
which leads to the realms of gods.

> Pali: Anussareyya sambuddhaṁ,
dhammañcānuvitakkaye;
Abyāpajjaṁ hitaṁ cittaṁ,
devalokāya bhāvaye.

[¶78] When suitable gifts to give are available
to someone who seeks and needs merit,
a religious donation is abundant
if given first to the peaceful ones.

> Pali: Upaṭṭhite deyyadhamme,
puññatthassa jigīsato;
Santesu paṭhamaṁ dinnā,
vipulā hoti dakkhiṇā.

[¶79] I will tell of the peaceful ones,
Sāriputta, listen to me.
Cows may be black or white,
red or tawny,

> Pali: Santo have pavakkhāmi,
sāriputta suṇohi me;
Iti kaṇhāsu setāsu,
rohiṇīsu harīsu vā.

[¶80] mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that’s tamed—

> Pali: Kammāsāsu sarūpāsu,
gosu pārevatāsu vā;
Yāsu kāsuci etāsu,
danto jāyati puṅgavo.

[¶81] a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.

> Pali: Dhorayho balasampanno,
kalyāṇajavanikkamo;
Tameva bhāre yuñjanti,
nāssa vaṇṇaṁ parikkhare.

[¶82] So it is for humans,
wherever they may be born—
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers—

> Pali: Evamevaṁ manussesu,
yasmiṁ kismiñci jātiye;
Khattiye brāhmaṇe vesse,
sudde caṇḍālapukkuse.

[¶83] but when one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

> Pali: Yāsu kāsuci etāsu,
danto jāyati subbato;
Dhammaṭṭho sīlasampanno,
saccavādī hirīmano.

[¶84] they’ve given up birth and death,
and have completed the spiritual journey.
With burden put down, detached,
they’ve completed the task <j>and are free of defilements.

> Pali: Pahīnajātimaraṇo,
brahmacariyassa kevalī;
Pannabhāro visaṁyutto,
katakicco anāsavo.

[¶85] Gone beyond all things,
they’re quenched by not grasping.
In that flawless field,
a religious donation is abundant.

> Pali: Pāragū sabbadhammānaṁ,
anupādāya nibbuto;
Tasmiñca viraje khette,
vipulā hoti dakkhiṇā.

[¶86] Fools who don’t understand—
unlearned simpletons—
give their gifts to those outside,
and don’t attend the peaceful ones.

> Pali: Bālā ca avijānantā,
dummedhā assutāvino;
Bahiddhā dadanti dānāni,
na hi sante upāsare.

[¶87] But those who do attend the peaceful ones—
wise, esteemed as attentive—
and whose faith in the Holy One
has roots planted deep,

> Pali: Ye ca sante upāsanti,
sappaññe dhīrasammate;
Saddhā ca nesaṁ sugate,
mūlajātā patiṭṭhitā.

[¶88] they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

> Pali: Devalokañca te yanti,
kule vā idha jāyare;
Anupubbena nibbānaṁ,
adhigacchanti paṇḍitā”ti.

[¶89] > Pali: Navamaṁ.

[¶90] AN 5.180 · About Gavesī

> Pali: AN 5.180 · Gavesīsutta

[¶91] At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ; disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi.

[¶92] Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

> Pali: Atha kho āyasmato ānandassa etadahosi: “ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

[¶93] So Venerable Ānanda said to the Buddha, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

> Pali: Atha kho āyasmā ānando bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṁ pātukarontī”ti.

[¶94] “Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.

> Pali: “Bhūtapubbaṁ, ānanda, imasmiṁ padese nagaraṁ ahosi iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. Taṁ kho panānanda, nagaraṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi.

[¶95] He had a lay follower named Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

> Pali: Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṁ sīlesu aparipūrakārino. Atha kho, ānanda, gavesissa upāsakassa etadahosi: ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; handāhaṁ atirekāyā’ti.

[¶96] Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘Master Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day forth may Master Gavesī remember these five hundred lay followers as having fulfilled the precepts.’

> Pali: Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: ‘ajjatagge maṁ āyasmanto sīlesu paripūrakāriṁ dhārethā’ti. Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: ‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati. Kimaṅgaṁ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti.

[¶97] Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

> Pali: Atha kho, ānanda, gavesissa upāsakassa etadahosi: ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; handāhaṁ atirekāyā’ti.

[¶98] Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who is chaste, set apart, refraining from the vulgar act of sex.’ Then those five hundred lay followers did the same. …

> Pali: Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: ‘ajjatagge maṁ āyasmanto brahmacāriṁ dhāretha ārācāriṁ virataṁ methunā gāmadhammā’ti. Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: ‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. Kimaṅgaṁ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti.

[¶99] Then Gavesī thought: ‘These five hundred lay followers … are chaste, set apart, refraining from the vulgar act of sex. We’re the same, I’m in no way better. So let me do better.’

> Pali: Atha kho, ānanda, gavesissa upāsakassa etadahosi: ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; handāhaṁ atirekāyā’ti.

[¶100] Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’ Then those five hundred lay followers did the same. …

> Pali: Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: ‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti. Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: ‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. Kimaṅgaṁ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti.

[¶101] Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, abstaining from eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’

> Pali: Atha kho, ānanda, gavesissa upāsakassa etadahosi: ‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; handāhaṁ atirekāyā’ti.

[¶102] Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: ‘labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ labheyyaṁ upasampadan’ti. Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶103] He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ And the mendicant Gavesī became one of the perfected.

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsi. Aññataro ca panānanda, gavesī bhikkhu arahataṁ ahosi.

[¶104] Then those five hundred lay followers thought: ‘Master Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

> Pali: Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: ‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. Kimaṅgaṁ pana mayan’ti. Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: ‘labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. Alabhiṁsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alabhiṁsu upasampadaṁ.

[¶105] Then the mendicant Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!’ Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho, ānanda, gavesissa bhikkhuno etadahosi: ‘ahaṁ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu.

[¶106] They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññiṁsu.

[¶107] And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

> Pali: Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchākaṁsu. Tasmātiha, ānanda, evaṁ sikkhitabbaṁ: ‘uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchikarissāmā’ti. Evañhi vo, ānanda, sikkhitabban”ti.

[¶108] > Pali: Dasamaṁ.

[¶109] > Pali: Upāsakavaggo tatiyo.

[¶110] > Pali: Tassuddānaṁ

[¶111] > Pali: Sārajjaṁ visārado nirayaṁ,
Veraṁ caṇḍālapañcamaṁ;
Pīti vaṇijjā rājāno,
Gihī ceva gavesināti.

## 25. Wilderness Dwellers · AN 5.181–5.190

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/25/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/25/#p-N

[¶0] AN 5.181 · Wilderness Dwellers

> Pali: AN 5.181 · Āraññikasutta

[¶1] “Mendicants, there are these five kinds of wilderness dwellers. What five? One may be a wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

> Pali: “Pañcime, bhikkhave, āraññikā. Katame pañca? Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṁ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti. Ime kho, bhikkhave, pañca āraññikā. Imesaṁ kho, bhikkhave, pañcannaṁ āraññikānaṁ yvāyaṁ āraññiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti, ayaṁ imesaṁ pañcannaṁ āraññikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

[¶2] From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ āraññikānaṁ yvāyaṁ āraññiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya āraññiko hoti, ayaṁ imesaṁ pañcannaṁ āraññikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.182 · Robes

> Pali: AN 5.182 · Cīvarasutta

[¶5] “Mendicants, these five wear rag robes. What five? One may wear rag robes because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who wear rag robes.”

> Pali: “Pañcime, bhikkhave, paṁsukūlikā. Katame pañca? Mandattā momūhattā paṁsukūliko hoti …pe… idamatthitaṁyeva nissāya paṁsukūliko hoti. Ime kho, bhikkhave, pañca paṁsukūlikā”ti.

[¶6] > Pali: Dutiyaṁ.

[¶7] AN 5.183 · Dwelling at the Root of a Tree

> Pali: AN 5.183 · Rukkhamūlikasutta

[¶8] “Mendicants, there are these five who dwell at the root of a tree. What five? One may dwell at the root of a tree because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell at the root of a tree.”

> Pali: “Pañcime, bhikkhave, rukkhamūlikā. Katame pañca? Mandattā momūhattā rukkhamūliko hoti …pe… idamatthitaṁyeva nissāya rukkhamūliko hoti. Ime kho, bhikkhave, pañca rukkhamūlikā”ti.

[¶9] > Pali: Tatiyaṁ.

[¶10] AN 5.184 · Charnel Ground Dwellers

> Pali: AN 5.184 · Sosānikasutta

[¶11] “Mendicants, these five dwell in a charnel ground. What five? One may dwell in a charnel ground because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell in a charnel ground.”

> Pali: “Pañcime, bhikkhave, sosānikā. Katame pañca? Mandattā momūhattā sosāniko hoti …pe… idamatthitaṁyeva nissāya sosāniko hoti. Ime kho, bhikkhave, pañca sosānikā”ti.

[¶12] > Pali: Catutthaṁ.

[¶13] AN 5.185 · Open Air Dwellers

> Pali: AN 5.185 · Abbhokāsikasutta

[¶14] “These five dwell in the open air. …”

> Pali: “Pañcime, bhikkhave, abbhokāsikā …pe….

[¶15] > Pali: Pañcamaṁ.

[¶16] AN 5.186 · Those Who Never Lie Down

> Pali: AN 5.186 · Nesajjikasutta

[¶17] “These five never lie down. …”

> Pali: “Pañcime, bhikkhave, nesajjikā …pe….

[¶18] > Pali: Chaṭṭhaṁ.

[¶19] AN 5.187 · Those Who Sleep Wherever a Mat is Laid

> Pali: AN 5.187 · Yathāsanthatikasutta

[¶20] “These five sleep wherever they lay their mat. …”

> Pali: “Pañcime, bhikkhave, yathāsanthatikā …pe….

[¶21] > Pali: Sattamaṁ.

[¶22] AN 5.188 · Those Who Eat in One Sitting

> Pali: AN 5.188 · Ekāsanikasutta

[¶23] “These five eat in one sitting per day. …”

> Pali: “Pañcime, bhikkhave, ekāsanikā …pe….

[¶24] > Pali: Aṭṭhamaṁ.

[¶25] AN 5.189 · Refusers of Late Food

> Pali: AN 5.189 · Khalupacchābhattikasutta

[¶26] “These five refuse to accept food offered after the meal has begun. …”

> Pali: “Pañcime, bhikkhave, khalupacchābhattikā …pe….

[¶27] > Pali: Navamaṁ.

[¶28] AN 5.190 · Those Who Eat Only From the Almsbowl

> Pali: AN 5.190 · Pattapiṇḍikasutta

[¶29] “Mendicants, these five eat only from the almsbowl. What five? One may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five who eat only from the almsbowl. But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

> Pali: “Pañcime, bhikkhave, pattapiṇḍikā. Katame pañca? Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṁ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti. Ime kho, bhikkhave, pañca pattapiṇḍikā. Imesaṁ kho, bhikkhave, pañcannaṁ pattapiṇḍikānaṁ yvāyaṁ pattapiṇḍiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti, ayaṁ imesaṁ pañcannaṁ pattapiṇḍikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

[¶30] From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṁ kho, bhikkhave, imesaṁ pañcannaṁ pattapiṇḍikānaṁ yvāyaṁ pattapiṇḍiko appicchataṁyeva nissāya santuṭṭhiṁyeva nissāya sallekhaṁyeva nissāya pavivekaṁyeva nissāya idamatthitaṁyeva nissāya pattapiṇḍiko hoti, ayaṁ imesaṁ pañcannaṁ pattapiṇḍikānaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

[¶31] > Pali: Dasamaṁ.

[¶32] > Pali: Araññavaggo catuttho.

[¶33] > Pali: Tassuddānaṁ

[¶34] > Pali: Araññaṁ cīvaraṁ rukkha,
Susānaṁ abbhokāsikaṁ;
Nesajjaṁ santhataṁ ekāsanikaṁ,
Khalupacchāpiṇḍikena cāti.

## 26. Brahmins · AN 5.191–5.194

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/26/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/26/#p-N

[¶0] AN 5.191 · Hounds

> Pali: AN 5.191 · Soṇasutta

[¶1] “Mendicants, these five traditional principles of the brahmins are exhibited these days among hounds, but not among brahmins. What five?

> Pali: “Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu. Katame pañca?

[¶2] In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days hounds have sex only with female hounds, not with other species. This is the first ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

> Pali: Pubbe sudaṁ, bhikkhave, brāhmaṇā brāhmaṇiṁyeva gacchanti, no abrāhmaṇiṁ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṁyeva gacchanti, no asunakhiṁ. Ayaṁ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

[¶3] In the past brahmins had sex only with brahmin women in the fertile phase of the menstrual cycle, not at other times. These days brahmins have sex with brahmin women both in the fertile phase of the menstrual cycle and at other times. But these days hounds have sex only with female hounds when they are in heat, not at other times. This is the second ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

> Pali: Pubbe sudaṁ, bhikkhave, brāhmaṇā brāhmaṇiṁ utuniṁyeva gacchanti, no anutuniṁ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṁ utunimpi gacchanti, anutunimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṁ utuniṁyeva gacchanti, no anutuniṁ. Ayaṁ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

[¶4] In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days hounds neither buy nor sell female hounds. They live together because they’re attracted to each other and want their family line to continue. This is the third ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

> Pali: Pubbe sudaṁ, bhikkhave, brāhmaṇā brāhmaṇiṁ neva kiṇanti no vikkiṇanti, sampiyeneva saṁvāsaṁ sambandhāya sampavattenti. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṁ kiṇantipi vikkiṇantipi, sampiyenapi saṁvāsaṁ sambandhāya sampavattenti. Etarahi, bhikkhave, sunakhā sunakhiṁ neva kiṇanti no vikkiṇanti, sampiyeneva saṁvāsaṁ sambandhāya sampavattenti. Ayaṁ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

[¶5] In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days hounds don’t store up money, grain, silver, or gold. This is the fourth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

> Pali: Pubbe sudaṁ, bhikkhave, brāhmaṇā na sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, brāhmaṇā sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, sunakhā na sannidhiṁ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Ayaṁ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

[¶6] In the past brahmins went looking for almsfood for dinner at dusk, and for breakfast at daybreak. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days hounds go looking for dinner at dusk, and for breakfast at daybreak. This is the fifth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

> Pali: Pubbe sudaṁ, bhikkhave, brāhmaṇā sāyaṁ sāyamāsāya pāto pātarāsāya bhikkhaṁ pariyesanti. Etarahi, bhikkhave, brāhmaṇā yāvadatthaṁ udarāvadehakaṁ bhuñjitvā avasesaṁ ādāya pakkamanti. Etarahi, bhikkhave, sunakhā sāyaṁ sāyamāsāya pāto pātarāsāya bhikkhaṁ pariyesanti. Ayaṁ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

[¶7] These five ancient principles of the brahmins are exhibited these days among hounds, but not among brahmins.”

> Pali: Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 5.192 · With the Brahmin Doṇa

> Pali: AN 5.192 · Doṇabrāhmaṇasutta

[¶10] Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

> Pali: Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca:

[¶11] “Worthy Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.”

> Pali: “Sutaṁ metaṁ, bho gotama: ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho gotama, tatheva. Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho gotama, na sampannamevā”ti.

[¶12] “Doṇa, do you too claim to be a brahmin?”

> Pali: “Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?

[¶13] “Worthy Gotama, if anyone should be rightly called a brahmin, it’s me. For I am well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.”

> Pali: “Yañhi taṁ, bho gotama, sammā vadamāno vadeyya: ‘brāhmaṇo ubhato sujāto— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṁ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.

[¶14] “Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

> Pali: “Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssume pañca brāhmaṇe paññāpenti— brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. Tesaṁ tvaṁ doṇa, katamo”ti?

[¶15] “Worthy Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. Worthy Gotama, please teach me this matter so I can learn about these five brahmins.”

> Pali: “Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti.

[¶16] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶17] “Yes, worthy sir,” Doṇa replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶18] “Doṇa, how is a brahmin equal to the Divinity?

> Pali: “Kathañca, doṇa, brāhmaṇo brahmasamo hoti?

[¶19] It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the boy’s spiritual life studying the hymns. Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate.

> Pali: Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

[¶20] In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

> Pali: Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

[¶21] Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity.

> Pali: So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā …pe… muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati.

[¶22] That’s how a brahmin is equal to the Divinity.

> Pali: Evaṁ kho, doṇa, brāhmaṇo brahmasamo hoti.

[¶23] And how is a brahmin equal to a god?

> Pali: Kathañca, doṇa, brāhmaṇo devasamo hoti?

[¶24] It’s when a brahmin is well born on both the mother’s and the father’s sides … Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate.

> Pali: Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.

[¶25] In this context, Doṇa, what is legitimate? Not by buying or selling, he only accepts a brahmin woman by the pouring of water. He has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

> Pali: Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati.

[¶26] And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That’s why the brahmin doesn’t have sex with a pregnant woman.

> Pali: Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati.

[¶27] And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That’s why the brahmin doesn’t have sex with a breastfeeding woman.

> Pali: Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati.

[¶28] And why does the brahmin not have sex outside the fertile phase of the menstrual cycle? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

> Pali: Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

[¶29] When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.

> Pali: So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

[¶30] That’s how a brahmin is equal to god.

> Pali: Evaṁ kho, doṇa, brāhmaṇo devasamo hoti.

[¶31] And how does a brahmin toe the line?

> Pali: Kathañca, doṇa, brāhmaṇo mariyādo hoti?

[¶32] It’s when a brahmin is well born on both the mother’s and the father’s sides …

> Pali: Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.

[¶33] Not by buying or selling, he only accepts a brahmin woman by the pouring of water. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.

> Pali: Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati.

[¶34] As far as the line of the ancient brahmins extends, he doesn’t cross over it. That’s why he’s called a brahmin who toes the line.

> Pali: Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati. ‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.

[¶35] That’s how a brahmin toes the line.

> Pali: Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti.

[¶36] And how does a brahmin cross the line?

> Pali: Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?

[¶37] It’s when a brahmin is well born on both the mother’s and the father’s sides …

> Pali: Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.

[¶38] Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

> Pali: Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.

[¶39] As far as the line of the ancient brahmins extends, he crosses over it. That’s why he’s called a brahmin who crosses the line.

> Pali: Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati. ‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.

[¶40] That’s how a brahmin crosses the line.

> Pali: Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.

[¶41] And how is a brahmin a brahmin corpse-worker?

> Pali: Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?

[¶42] It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the virginal spiritual life studying the hymns. Then he seeks a fee for his tutor by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

> Pali: Idha, doṇa, brāhmaṇo ubhato sujāto hoti— mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno.

[¶43] Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

> Pali: So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.

[¶44] He earns a living by any kind of work. The brahmins say to him, ‘Why is it that the worthy sir claims to be a brahmin, but you earn a living by any kind of work?’

> Pali: So sabbakammehi jīvikaṁ kappeti. Tamenaṁ brāhmaṇā evamāhaṁsu: ‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti?

[¶45] He says, ‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them. In the same way, worthy sir, if a brahmin earns a living by any kind of work, he is not corrupted by that.’

> Pali: So evamāha: ‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati; evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati.

[¶46] A brahmin is called a brahmin corpse-worker because he earns a living by any kind of work.

> Pali: Sabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati.

[¶47] That’s how a brahmin is a brahmin corpse-worker.

> Pali: Evaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.

[¶48] Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught.

> Pali: Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;

[¶49] Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

> Pali: tyassume pañca brāhmaṇe paññāpenti— brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. Tesaṁ tvaṁ, doṇa, katamoti?

[¶50] “This being so, worthy Gotama, I don’t even qualify as a brahmin corpse-worker.

> Pali: Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema.

[¶51] Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶52] > Pali: Dutiyaṁ.

[¶53] AN 5.193 · With Saṅgārava

> Pali: AN 5.193 · Saṅgāravasutta

[¶54] Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶55] “What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed? And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

> Pali: “ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?

[¶56] “Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶57] Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶58] Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶59] Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶60] Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

[¶61] There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

> Pali: Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe….

[¶62] Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe….

[¶63] Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe….

[¶64] Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, quivering, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….

[¶65] Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

> Pali: Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

[¶66] This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. And this is why sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.”

> Pali: Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.

[¶67] “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶68] > Pali: Tatiyaṁ.

[¶69] AN 5.194 · With Kāraṇapālī

> Pali: AN 5.194 · Kāraṇapālīsutta

[¶70] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶71] Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him, “So, Piṅgiyānī, where are you coming from in the middle of the day?”

> Pali: Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti. Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: “Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti?

[¶72] “I’m coming, worthy sir, from the presence of the ascetic Gotama.”

> Pali: “Itohaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.

[¶73] “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”

> Pali: “Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti?

[¶74] Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.”

> Pali: “Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

[¶75] Worthy Piṅgiyānī praises the ascetic Gotama with high praise indeed.”

> Pali: “Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.

[¶76] “Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.”

> Pali: “Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.

[¶77] “But for what reason are you so devoted to the ascetic Gotama?”

> Pali: “Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?

[¶78] “Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you’re not attracted to the doctrines of the various ascetics and brahmins.

> Pali: “Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti.

[¶79] Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delectable flavor. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you get a sense of uplift, a confidence of the heart.

> Pali: Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ.

[¶80] Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it— whether at the root, the middle, or the top— they’d enjoy a delectable fragrance. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you become filled with joy and happiness.

> Pali: Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya— haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha— yadi mūlato, yadi majjhato, yadi aggato— adhigacchateva surabhigandhaṁ asecanakaṁ; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ.

[¶81] Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then you make an end of sorrow, lamentation, pain, sadness, and distress.

> Pali: Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti.

[¶82] Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the worthy Gotama’s teaching— whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories— then all your stress, weariness, and exhaustion die down.”

> Pali: Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.

[¶83] When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

> Pali: Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

[¶84] “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: “Namo tassa bhagavato arahato sammāsambuddhassa.

[¶85] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassa.

[¶86] Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

> Pali: Namo tassa bhagavato arahato sammāsambuddhassāti.

[¶87] Excellent, worthy Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

> Pali: Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶88] > Pali: Catutthaṁ.

## 27. Brahmins · AN 5.195–5.200

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/27/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/27/#p-N

[¶0] AN 5.195 · Piṅgiyānī

> Pali: AN 5.195 · Piṅgiyānīsutta

[¶1] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶2] Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

> Pali: Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṁ payirupāsanti. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Tyassudaṁ bhagavā atirocati vaṇṇena ceva yasasā ca.

[¶3] Then the brahmin Piṅgīyānī rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

> Pali: Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti.

[¶4] “Then speak as you feel inspired,” said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

> Pali: “Paṭibhātu taṁ piṅgiyānī”ti bhagavā avoca. Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi:

[¶5] “Like a fragrant pink lotus
that blooms at daybreak, its fragrance unfaded—
see Aṅgīrasa dazzle,
bright as the sun in the sky!”

> Pali: “Padmaṁ yathā kokanadaṁ sugandhaṁ,
Pāto siyā phullamavītagandhaṁ;
Aṅgīrasaṁ passa virocamānaṁ,
Tapantamādiccamivantalikkhe”ti.

[¶6] Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

> Pali: Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṁ brāhmaṇaṁ acchādesuṁ. Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṁ acchādesi.

[¶7] Then the Buddha said to the Licchavis:

> Pali: Atha kho bhagavā te licchavī etadavoca:

[¶8] “Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who understands the teaching and training proclaimed by a Realized One. An individual who practices in line with the teaching. An individual who is grateful and thankful. The appearance of these five treasures is rare in the world.”

> Pali: “pañcannaṁ, licchavī, ratanānaṁ pātubhāvo dullabho lokasmiṁ. Katamesaṁ pañcannaṁ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ. Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṁ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṁ. Kataññū katavedī puggalo dullabho lokasmiṁ. Imesaṁ kho, licchavī, pañcannaṁ ratanānaṁ pātubhāvo dullabho lokasmin”ti.

[¶9] > Pali: Pañcamaṁ.

[¶10] AN 5.196 · The Great Dreams

> Pali: AN 5.196 · Mahāsupinasutta

[¶11] “Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five?

> Pali: “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṁ. Katame pañca?

[¶12] This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening.

> Pali: Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ paṭhamo mahāsupino pāturahosi.

[¶13] Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening.

> Pali: Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṁ āhacca ṭhitā ahosi. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ dutiyo mahāsupino pāturahosi.

[¶14] Next, white caterpillars with black heads crawled up from his feet and covered his knees. This is the third great dream that appeared to the Realized One before his awakening.

> Pali: Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā (…) yāva jāṇumaṇḍalā paṭicchādesuṁ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ tatiyo mahāsupino pāturahosi.

[¶15] Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This is the fourth great dream that appeared to the Realized One before his awakening.

> Pali: Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṁsu. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ catuttho mahāsupino pāturahosi.

[¶16] Next, he walked back and forth on top of a big mountain of filth while remaining unsoiled. This is the fifth great dream that appeared to the Realized One before his awakening.

> Pali: Puna caparaṁ, bhikkhave, tathāgato arahaṁ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ pañcamo mahāsupino pāturahosi.

[¶17] Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This was fulfilled when the Buddha awakened to the perfect awakening. This was the first great dream that appeared to him while he was still not awakened.

> Pali: Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṁ mahāpathavī mahāsayanaṁ ahosi, himavā pabbatarājā bibbohanaṁ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṁ; tathāgatena, bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā. Tassā abhisambodhāya ayaṁ paṭhamo mahāsupino pāturahosi.

[¶18] As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was fully revealed among gods and humans. This was the second great dream that appeared to him while he was still not awakened.

> Pali: Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṁ āhacca ṭhitā ahosi; tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito. Tassa abhisambodhāya ayaṁ dutiyo mahāsupino pāturahosi.

[¶19] As to when white caterpillars with black heads crawled up from his feet and covered his knees. This was fulfilled when many white-clothed laypeople went for refuge to him for life. This was the third great dream that appeared to him while he was still not awakened.

> Pali: Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṁ; bahū, bhikkhave, gihī odātavasanā tathāgataṁ pāṇupetā saraṇaṁ gatā. Tassa abhisambodhāya ayaṁ tatiyo mahāsupino pāturahosi.

[¶20] As to when four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. This was the fourth great dream that appeared to him while he was still not awakened.

> Pali: Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṁsu; cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā anuttaraṁ vimuttiṁ sacchikaronti. Tassa abhisambodhāya ayaṁ catuttho mahāsupino pāturahosi.

[¶21] As to when he walked back and forth on top of a big mountain of filth while remaining unsoiled. This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This was the fifth great dream that appeared to him while he was still not awakened.

> Pali: Yampi, bhikkhave, tathāgato arahaṁ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena; lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, taṁ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tassa abhisambodhāya ayaṁ pañcamo mahāsupino pāturahosi.

[¶22] Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

> Pali: Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesun”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] AN 5.197 · Obstacles to Rain

> Pali: AN 5.197 · Vassasutta

[¶25] “Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. What five?

> Pali: “Pañcime, bhikkhave, vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati. Katame pañca?

[¶26] In the upper atmosphere the fire element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

> Pali: Upari, bhikkhave, ākāse tejodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṁ, bhikkhave, paṭhamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.

[¶27] Furthermore, in the upper atmosphere the air element flares up, which disperses the clouds. This is the second obstacle to rain …

> Pali: Puna caparaṁ, bhikkhave, upari ākāse vāyodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṁ, bhikkhave, dutiyo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.

[¶28] Furthermore, Rāhu, lord of titans, receives water in his hand and discards it in the ocean. This is the third obstacle to rain …

> Pali: Puna caparaṁ, bhikkhave, rāhu asurindo pāṇinā udakaṁ sampaṭicchitvā mahāsamudde chaḍḍeti. Ayaṁ, bhikkhave, tatiyo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.

[¶29] Furthermore, the gods of the rain clouds become negligent. This is the fourth obstacle to rain …

> Pali: Puna caparaṁ, bhikkhave, vassavalāhakā devā pamattā honti. Ayaṁ, bhikkhave, catuttho vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.

[¶30] Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

> Pali: Puna caparaṁ, bhikkhave, manussā adhammikā honti. Ayaṁ, bhikkhave, pañcamo vassassa antarāyo, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamati.

[¶31] These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

> Pali: Ime kho, bhikkhave, pañca vassassa antarāyā, yaṁ nemittā na jānanti, yattha nemittānaṁ cakkhu na kamatī”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] AN 5.198 · Well-Spoken Words

> Pali: AN 5.198 · Vācāsutta

[¶34] “Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṁ. Katamehi pañcahi? Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṁhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.

[¶35] > Pali: Aṭṭhamaṁ.

[¶36] AN 5.199 · Families

> Pali: AN 5.199 · Kulasutta

[¶37] “When ethical renunciates come to a family, the people brim with much merit for five reasons. What five?

> Pali: “Yaṁ, bhikkhave, sīlavanto pabbajitā kulaṁ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṁ puññaṁ pasavanti. Katamehi pañcahi?

[¶38] When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.

> Pali: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.

[¶39] When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.

> Pali: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṁ denti, uccākulīnasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.

[¶40] When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.

> Pali: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā maccheramalaṁ paṭivinenti, mahesakkhasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.

[¶41] When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.

> Pali: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā yathāsatti yathābalaṁ saṁvibhajanti, mahābhogasaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.

[¶42] When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom.

> Pali: Yasmiṁ, bhikkhave, samaye sīlavante pabbajite kulaṁ upasaṅkamante manussā paripucchanti paripañhanti dhammaṁ suṇanti, mahāpaññāsaṁvattanikaṁ, bhikkhave, taṁ kulaṁ tasmiṁ samaye paṭipadaṁ paṭipannaṁ hoti.

[¶43] When ethical renunciates come to a family, the people brim with much merit for these five reasons.”

> Pali: Yaṁ, bhikkhave, sīlavanto pabbajitā kulaṁ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṁ puññaṁ pasavantī”ti.

[¶44] > Pali: Navamaṁ.

[¶45] AN 5.200 · Elements of Escape

> Pali: AN 5.200 · Nissāraṇīyasutta

[¶46] “Mendicants, there are these five elements of escape. What five?

> Pali: “Pañcimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca?

[¶47] Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

> Pali: Idha, bhikkhave, bhikkhuno kāmaṁ manasikaroto kāmesu cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.

[¶48] Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ byāpādassa nissaraṇaṁ.

[¶49] Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ vihesāya nissaraṇaṁ.

[¶50] Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno rūpaṁ manasikaroto rūpe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.

[¶51] Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.

> Pali: Puna caparaṁ, bhikkhave, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ suvisaṁyuttaṁ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṁ vedanaṁ vediyati. Idamakkhātaṁ sakkāyassa nissaraṇaṁ.

[¶52] Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”

> Pali: Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti so kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.

[¶53] > Pali: Dasamaṁ.

[¶54] > Pali: Brāhmaṇavaggo pañcamo.

[¶55] > Pali: Tassuddānaṁ

[¶56] > Pali: Soṇo doṇo saṅgāravo,
Kāraṇapālī ca piṅgiyānī;
Supinā ca vassā vācā,
Kulaṁ nissāraṇīyena cāti.

[¶57] > Pali: Catuttho paṇṇāsako samatto.

## 28. With Kimbila · AN 5.201–5.210

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/28/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/28/#p-N

[¶0] AN 5.201 · With Kimbila

> Pali: AN 5.201 · Kimilasutta

[¶1] At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā kimilāyaṁ viharati veḷuvane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kimilo bhagavantaṁ etadavoca:

[¶2] “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

> Pali: “ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?

[¶3] “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṁ agāravā viharanti appatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.

[¶4] “What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

> Pali: “Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

[¶5] “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṁ sagāravā viharanti sappatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] AN 5.202 · Listening to the Teaching

> Pali: AN 5.202 · Dhammassavanasutta

[¶8] “Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.”

> Pali: “Pañcime, bhikkhave, ānisaṁsā dhammassavane. Katame pañca? Assutaṁ suṇāti, sutaṁ pariyodāpeti, kaṅkhaṁ vitarati, diṭṭhiṁ ujuṁ karoti, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṁsā dhammassavane”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] AN 5.203 · A Thoroughbred

> Pali: AN 5.203 · Assājānīyasutta

[¶11] “Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

> Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati.

[¶12] What five? Integrity, speed, tenderness, patience, and gentleness. A fine royal thoroughbred with these five factors is worthy of a king. … In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

> Pali: Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati. Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

[¶13] What five? Integrity, speed, tenderness, patience, and gentleness. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

> Pali: Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena— imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] AN 5.204 · Powers

> Pali: AN 5.204 · Balasutta

[¶16] “Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.”

> Pali: “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balānī”ti.

[¶17] > Pali: Catutthaṁ.

[¶18] AN 5.205 · Hard-heartedness

> Pali: AN 5.205 · Cetokhilasutta

[¶19] “Mendicants, there are these five kinds of hard-heartedness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

> Pali: “Pañcime, bhikkhave, cetokhilā. Katame pañca? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.

[¶20] Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. These are the five kinds of hard-heartedness.”

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati …pe… saṅghe kaṅkhati …pe… sikkhāya kaṅkhati …pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo. Ime kho, bhikkhave, pañca cetokhilā”ti.

[¶21] > Pali: Pañcamaṁ.

[¶22] AN 5.206 · Shackles

> Pali: AN 5.206 · Vinibandhasutta

[¶23] “Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart.

> Pali: “Pañcime, bhikkhave, cetasovinibandhā. Katame pañca? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetasovinibandho.

[¶24] Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. These are the five shackles of the heart.”

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… rūpe avītarāgo hoti …pe… yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe… aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetasovinibandho. Ime kho, bhikkhave, pañca cetasovinibandhā”ti.

[¶25] > Pali: Chaṭṭhaṁ.

[¶26] AN 5.207 · Porridge

> Pali: AN 5.207 · Yāgusutta

[¶27] “Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge.”

> Pali: “Pañcime, bhikkhave, ānisaṁsā yāguyā. Katame pañca? Khuddaṁ paṭihanati, pipāsaṁ paṭivineti, vātaṁ anulometi, vatthiṁ sodheti, āmāvasesaṁ pāceti. Ime kho, bhikkhave, pañca ānisaṁsā yāguyā”ti.

[¶28] > Pali: Sattamaṁ.

[¶29] AN 5.208 · Chew Sticks

> Pali: AN 5.208 · Dantakaṭṭhasutta

[¶30] “Mendicants, there are these five drawbacks of not using chew sticks. What five? It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks.

> Pali: “Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Katame pañca? Acakkhussaṁ, mukhaṁ duggandhaṁ hoti, rasaharaṇiyo na visujjhanti, pittaṁ semhaṁ bhattaṁ pariyonandhati, bhattamassa nacchādeti. Ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.

[¶31] There are these five benefits of using chew sticks. What five? It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you. These are the five benefits of using chew sticks.”

> Pali: Pañcime, bhikkhave, ānisaṁsā dantakaṭṭhassa khādane. Katame pañca? Cakkhussaṁ, mukhaṁ na duggandhaṁ hoti, rasaharaṇiyo visujjhanti, pittaṁ semhaṁ bhattaṁ na pariyonandhati, bhattamassa chādeti. Ime kho, bhikkhave, pañca ānisaṁsā dantakaṭṭhassa khādane”ti.

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] AN 5.209 · The Sound of Singing

> Pali: AN 5.209 · Gītassarasutta

[¶34] “Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: ‘These ascetics who follow the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing voice.”

> Pali: “Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṁ bhaṇantassa. Katame pañca? Attanāpi tasmiṁ sare sārajjati, parepi tasmiṁ sare sārajjanti, gahapatikāpi ujjhāyanti: ‘yatheva mayaṁ gāyāma, evamevaṁ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati. Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṁ bhaṇantassā”ti.

[¶35] > Pali: Navamaṁ.

[¶36] AN 5.210 · Unmindful

> Pali: AN 5.210 · Muṭṭhassatisutta

[¶37] “Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware.

> Pali: “Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamayato. Katame pañca? Dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati. Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamayato.

[¶38] There are these five benefits of falling asleep mindful and aware. What five? You sleep at ease and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen. These are the five benefits of falling asleep mindful and aware.”

> Pali: Pañcime, bhikkhave, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamayato. Katame pañca? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati. Ime kho, bhikkhave, pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamayato”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Kimilavaggo paṭhamo.

[¶41] > Pali: Tassuddānaṁ

[¶42] > Pali: Kimilo dhammassavanaṁ,
ājānīyo balaṁ khilaṁ;
Vinibandhaṁ yāgu kaṭṭhaṁ,
gītaṁ muṭṭhassatinā cāti.

## 29. Abuse · AN 5.211–5.219

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/29/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/29/#p-N

[¶0] AN 5.211 · An Abuser

> Pali: AN 5.211 · Akkosakasutta

[¶1] “Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks. What five? They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.”

> Pali: “Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Pārājiko vā hoti chinnaparipantho, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, bāḷhaṁ vā rogātaṅkaṁ phusati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 5.212 · Starting Fights

> Pali: AN 5.212 · Bhaṇḍanakārakasutta

[¶4] “Mendicants, a mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five? They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. A mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

> Pali: “Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Anadhigataṁ nādhigacchati, adhigatā parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 5.213 · Ethics

> Pali: AN 5.213 · Sīlasutta

[¶7] “Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. What five?

> Pali: “Pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā. Katame pañca?

[¶8] Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

> Pali: Idha, bhikkhave, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ, bhikkhave, paṭhamo ādīnavo dussīlassa sīlavipattiyā.

[¶9] Furthermore, an unethical person gets a bad reputation. This is the second drawback.

> Pali: Puna caparaṁ, bhikkhave, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ, bhikkhave, dutiyo ādīnavo dussīlassa sīlavipattiyā.

[¶10] Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

> Pali: Puna caparaṁ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā.

[¶11] Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

> Pali: Puna caparaṁ, bhikkhave, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ, bhikkhave, catuttho ādīnavo dussīlassa sīlavipattiyā.

[¶12] Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

> Pali: Puna caparaṁ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ, bhikkhave, pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, bhikkhave, pañca ādīnavā dussīlassa sīlavipattiyā.

[¶13] There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

> Pali: Pañcime, bhikkhave, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, bhikkhave, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ, bhikkhave, paṭhamo ānisaṁso sīlavato sīlasampadāya.

[¶14] Furthermore, an ethical person gets a good reputation. This is the second benefit.

> Pali: Puna caparaṁ, bhikkhave, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ, bhikkhave, dutiyo ānisaṁso sīlavato sīlasampadāya.

[¶15] Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

> Pali: Puna caparaṁ, bhikkhave, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—visārado upasaṅkamati amaṅkubhūto. Ayaṁ bhikkhave, tatiyo ānisaṁso sīlavato sīlasampadāya.

[¶16] Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

> Pali: Puna caparaṁ, bhikkhave, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ, bhikkhave, catuttho ānisaṁso sīlavato sīlasampadāya.

[¶17] Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.

> Pali: Puna caparaṁ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ, bhikkhave, pañcamo ānisaṁso sīlavato sīlasampadāya.

[¶18] These are the five benefits for an ethical person because of their accomplishment in ethics.”

> Pali: Ime kho, bhikkhave, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] AN 5.214 · Someone Who Talks a Lot

> Pali: AN 5.214 · Bahubhāṇisutta

[¶21] “Mendicants, there are these five drawbacks for an individual who talks a lot. What five? They use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for an individual who talks a lot.

> Pali: “Pañcime, bhikkhave, ādīnavā bahubhāṇismiṁ puggale. Katame pañca? Musā bhaṇati, pisuṇaṁ bhaṇati, pharusaṁ bhaṇati, samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṁ puggale.

[¶22] There are these five benefits for an individual who talks thoughtfully. What five? They don’t use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for an individual who talks thoughtfully.”

> Pali: Pañcime, bhikkhave, ānisaṁsā mantabhāṇismiṁ puggale. Katame pañca? Na musā bhaṇati, na pisuṇaṁ bhaṇati, na pharusaṁ bhaṇati, na samphappalāpaṁ bhaṇati, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca ānisaṁsā mantabhāṇismiṁ puggale”ti.

[¶23] > Pali: Catutthaṁ.

[¶24] AN 5.215 · Intolerance (1st)

> Pali: AN 5.215 · Paṭhamaakkhantisutta

[¶25] “Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

> Pali: “Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

[¶26] There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

> Pali: Pañcime, bhikkhave, ānisaṁsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca ānisaṁsā khantiyā”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] AN 5.216 · Intolerance (2nd)

> Pali: AN 5.216 · Dutiyaakkhantisutta

[¶29] “Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

> Pali: “Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

[¶30] There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

> Pali: Pañcime, bhikkhave, ānisaṁsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca ānisaṁsā khantiyā”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] AN 5.217 · Unimpressive Conduct (1st)

> Pali: AN 5.217 · Paṭhamaapāsādikasutta

[¶33] “Mendicants, there are these five drawbacks of unimpressive conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of unimpressive conduct.

> Pali: “Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Attāpi attānaṁ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

[¶34] There are these five benefits of impressive conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of impressive conduct.”

> Pali: Pañcime, bhikkhave, ānisaṁsā pāsādike. Katame pañca? Attāpi attānaṁ na upavadati, anuvicca viññū pasaṁsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca ānisaṁsā pāsādike”ti.

[¶35] > Pali: Sattamaṁ.

[¶36] AN 5.218 · Unimpressive Conduct (2nd)

> Pali: AN 5.218 · Dutiyaapāsādikasutta

[¶37] “Mendicants, there are these five drawbacks of unimpressive conduct. What five? You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. These are the five drawbacks of unimpressive conduct.

> Pali: “Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Appasannā nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti, satthusāsanaṁ akataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa nappasīdati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

[¶38] There are these five benefits of impressive conduct. What five? You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. These are the five benefits of impressive conduct.”

> Pali: Pañcime, bhikkhave, ānisaṁsā pāsādike. Katame pañca? Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṁ kataṁ hoti, pacchimā janatā diṭṭhānugatiṁ āpajjati, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṁsā pāsādike”ti.

[¶39] > Pali: Aṭṭhamaṁ.

[¶40] AN 5.219 · Fire

> Pali: AN 5.219 · Aggisutta

[¶41] “Mendicants, there are these five drawbacks of a fire. What five? It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk. These are the five drawbacks of a fire.”

> Pali: “Pañcime, bhikkhave, ādīnavā aggismiṁ. Katame pañca? Acakkhusso, dubbaṇṇakaraṇo, dubbalakaraṇo, saṅgaṇikāpavaḍḍhano, tiracchānakathāpavattaniko hoti. Ime kho, bhikkhave, pañca ādīnavā aggismin”ti.

[¶42] > Pali: Navamaṁ.

## 30. Long Wandering · AN 5.221–5.230

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/30/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/30/#p-N

[¶0] AN 5.221 · Long Wandering (1st)

> Pali: AN 5.221 · Paṭhamadīghacārikasutta

[¶1] “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

> Pali: “Pañcime, bhikkhave, ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato. Katame pañca? Assutaṁ na suṇāti, sutaṁ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti. Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato.

[¶2] There are these five benefits of a reasonable amount of wandering. What five? You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

> Pali: Pañcime, bhikkhave, ānisaṁsā samavatthacāre. Katame pañca? Assutaṁ suṇāti, sutaṁ pariyodāpeti, sutenekaccena visārado hoti, na gāḷhaṁ rogātaṅkaṁ phusati, mittavā ca hoti. Ime kho, bhikkhave, pañca ānisaṁsā samavatthacāre”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.222 · Long Wandering (2nd)

> Pali: AN 5.222 · Dutiyadīghacārikasutta

[¶5] “Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

> Pali: “Pañcime, bhikkhave, ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato. Katame pañca? Anadhigataṁ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṁ rogātaṅkaṁ phusati, na ca mittavā hoti. Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṁ anavatthacārikaṁ anuyuttassa viharato.

[¶6] There are these five benefits of a reasonable amount of wandering. What five? You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

> Pali: Pañcime, bhikkhave, ānisaṁsā samavatthacāre. Katame pañca? Anadhigataṁ adhigacchati, adhigatā na parihāyati, adhigatenekaccena visārado hoti, na gāḷhaṁ rogātaṅkaṁ phusati, mittavā ca hoti. Ime kho, bhikkhave, pañca ānisaṁsā samavatthacāre”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 5.223 · Overstaying

> Pali: AN 5.223 · Atinivāsasutta

[¶9] “Mendicants, there are these five drawbacks of overstaying. What five? You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become capable in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. These are the five drawbacks of overstaying.

> Pali: “Pañcime, bhikkhave, ādīnavā atinivāse. Katame pañca? Bahubhaṇḍo hoti bahubhaṇḍasannicayo, bahubhesajjo hoti bahubhesajjasannicayo, bahukicco hoti bahukaraṇīyo byatto kiṅkaraṇīyesu, saṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena, tamhā ca āvāsā pakkamanto sāpekkho pakkamati. Ime kho, bhikkhave, pañca ādīnavā atinivāse.

[¶10] There are these five benefits of staying for a reasonable length of time. What five? You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, or become capable in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. These are the five benefits of staying for a reasonable length of time.”

> Pali: Pañcime, bhikkhave, ānisaṁsā samavatthavāse. Katame pañca? Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo, na bahubhesajjo hoti na bahubhesajjasannicayo, na bahukicco hoti na bahukaraṇīyo na byatto kiṅkaraṇīyesu, asaṁsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṁsaggena, tamhā ca āvāsā pakkamanto anapekkho pakkamati. Ime kho, bhikkhave, pañca ānisaṁsā samavatthavāse”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 5.224 · Stingy

> Pali: AN 5.224 · Maccharīsutta

[¶13] “Mendicants, there are these five drawbacks of overstaying. What five? You become stingy with dwellings, families, material things, praise, and the teaching. These are the five drawbacks of overstaying.

> Pali: “Pañcime, bhikkhave, ādīnavā atinivāse. Katame pañca? Āvāsamaccharī hoti, kulamaccharī hoti, lābhamaccharī hoti, vaṇṇamaccharī hoti, dhammamaccharī hoti. Ime kho, bhikkhave, pañca ādīnavā atinivāse.

[¶14] There are these five benefits of staying for a reasonable length of time. What five? You’re not stingy with dwellings, families, material things, praise, and the teaching. These are the five benefits of staying for a reasonable length of time.”

> Pali: Pañcime, bhikkhave, ānisaṁsā samavatthavāse. Katame pañca? Na āvāsamaccharī hoti, na kulamaccharī hoti, na lābhamaccharī hoti, na vaṇṇamaccharī hoti, na dhammamaccharī hoti. Ime kho, bhikkhave, pañca ānisaṁsā samavatthavāse”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] AN 5.225 · Visiting Families (1st)

> Pali: AN 5.225 · Paṭhamakulūpakasutta

[¶17] “Mendicants, there are these five drawbacks of visiting families. What five? You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. These are the five drawbacks of visiting families.”

> Pali: “Pañcime, bhikkhave, ādīnavā kulūpake. Katame pañca? Anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttari chappañcavācāhi dhammaṁ desento āpajjati, kāmasaṅkappabahulo viharati. Ime kho, bhikkhave, pañca ādīnavā kulūpake”ti.

[¶18] > Pali: Pañcamaṁ.

[¶19] AN 5.226 · Visiting Families (2nd)

> Pali: AN 5.226 · Dutiyakulūpakasutta

[¶20] “Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. What five? You often see members of the opposite sex. Seeing them, you become close. Being so close, you become familiar. Being familiar, lust overcomes you. When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life. These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.”

> Pali: “Pañcime, bhikkhave, ādīnavā kulūpakassa bhikkhuno ativelaṁ kulesu saṁsaṭṭhassa viharato. Katame pañca? Mātugāmassa abhiṇhadassanaṁ, dassane sati saṁsaggo, saṁsagge sati vissāso, vissāse sati otāro, otiṇṇacittassetaṁ pāṭikaṅkhaṁ: ‘anabhirato vā brahmacariyaṁ carissati aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjissati sikkhaṁ vā paccakkhāya hīnāyāvattissati’. Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṁ kulesu saṁsaṭṭhassa viharato”ti.

[¶21] > Pali: Chaṭṭhaṁ.

[¶22] AN 5.227 · Riches

> Pali: AN 5.227 · Bhogasutta

[¶23] “Mendicants, there are these five drawbacks of riches. What five? Fire, water, kings, thieves, and unloved heirs all take a share. These are the five drawbacks of riches.

> Pali: “Pañcime, bhikkhave, ādīnavā bhogesu. Katame pañca? Aggisādhāraṇā bhogā, udakasādhāraṇā bhogā, rājasādhāraṇā bhogā, corasādhāraṇā bhogā, appiyehi dāyādehi sādhāraṇā bhogā. Ime kho, bhikkhave, pañca ādīnavā bhogesu.

[¶24] There are these five benefits of riches. What five? Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. These are the five benefits of riches.”

> Pali: Pañcime, bhikkhave, ānisaṁsā bhogesu. Katame pañca? Bhoge nissāya attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati, puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Ime kho, bhikkhave, pañca ānisaṁsā bhogesū”ti.

[¶25] > Pali: Sattamaṁ.

[¶26] AN 5.228 · Eating Late

> Pali: AN 5.228 · Ussūrabhattasutta

[¶27] “Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

> Pali: “Pañcime, bhikkhave, ādīnavā ussūrabhatte kule. Katame pañca? Ye te atithī pāhunā, te na kālena paṭipūjenti; yā tā balipaṭiggāhikā devatā, tā na kālena paṭipūjenti; ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti; dāsakammakaraporisā vimukhā kammaṁ karonti; tāvatakaṁyeva asamayena bhuttaṁ anojavantaṁ hoti. Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule.

[¶28] There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”

> Pali: Pañcime, bhikkhave, ānisaṁsā samayabhatte kule. Katame pañca? Ye te atithī pāhunā, te kālena paṭipūjenti; yā tā balipaṭiggāhikā devatā, tā kālena paṭipūjenti; ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti; dāsakammakaraporisā avimukhā kammaṁ karonti; tāvatakaṁyeva samayena bhuttaṁ ojavantaṁ hoti. Ime kho, bhikkhave, pañca ānisaṁsā samayabhatte kule”ti.

[¶29] > Pali: Aṭṭhamaṁ.

[¶30] AN 5.229 · Black Cobras (1st)

> Pali: AN 5.229 · Paṭhamakaṇhasappasutta

[¶31] “Mendicants, there are these five drawbacks of a black cobra. What five? It’s filthy, stinking, cowardly, frightening, and treacherous. These are the five dangers of a black cobra.

> Pali: “Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī. Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.

[¶32] In the same way there are these five drawbacks of a lady. What five? She’s filthy, stinking, cowardly, frightening, and treacherous. These are the five drawbacks of a lady.”

> Pali: Evamevaṁ kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī. Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti.

[¶33] > Pali: Navamaṁ.

[¶34] AN 5.230 · Black Cobras (2nd)

> Pali: AN 5.230 · Dutiyakaṇhasappasutta

[¶35] “Mendicants, there are these five drawbacks of a black cobra. What five? It’s irritable, acrimonious, venomous, fork-tongued, and treacherous. These are the five dangers of a black cobra.

> Pali: “Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī. Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.

[¶36] In the same way there are these five drawbacks of a lady. What five? She’s irritable, acrimonious, venomous, fork-tongued, and treacherous. This is a lady’s venom: usually she’s very lustful. This is a lady’s forked tongue: usually she backbites. This is a lady’s treachery: usually she’s an adulteress. These are the five drawbacks of a lady.”

> Pali: Evamevaṁ kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī. Tatridaṁ, bhikkhave, mātugāmassa ghoravisatā— yebhuyyena, bhikkhave, mātugāmo tibbarāgo. Tatridaṁ, bhikkhave, mātugāmassa dujjivhatā— yebhuyyena, bhikkhave, mātugāmo pisuṇavāco. Tatridaṁ, bhikkhave, mātugāmassa mittadubbhitā— yebhuyyena, bhikkhave, mātugāmo aticārinī. Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti.

[¶37] > Pali: Dasamaṁ.

[¶38] > Pali: Dīghacārikavaggo tatiyo.

[¶39] > Pali: Tassuddānaṁ

[¶40] > Pali: Dve dīghacārikā vuttā,
atinivāsamaccharī;
Dve ca kulūpakā bhogā,
bhattaṁ sappāpare duveti.

## 31. A Resident Mendicant · AN 5.231–5.240

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/31/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/31/#p-N

[¶0] AN 5.231 · A Resident Mendicant

> Pali: AN 5.231 · Āvāsikasutta

[¶1] “Mendicants, a resident mendicant with five qualities is not admirable. What five? They’re not accomplished in being well-mannered and doing their duties. They’re not very learned and don’t remember what they’ve learned. They’re not self-effacing and don’t enjoy self-effacement. They’re not a good speaker and do not enunciate well. They’re witless, dull, and idiotic. A resident mendicant with these five qualities is not admirable.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti. Katamehi pañcahi? Na ākappasampanno hoti na vattasampanno; na bahussuto hoti na sutadharo; na paṭisallekhitā hoti na paṭisallānārāmo; na kalyāṇavāco hoti na kalyāṇavākkaraṇo; duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti.

[¶2] A resident mendicant with these five qualities is admirable. What five? They’re accomplished in being well-mannered and doing their duties. They’re very learned and remember what they’ve learned. They’re self-effacing and enjoy self-effacement. They’re a good speaker who enunciates well. They’re wise, bright, and clever. A resident mendicant with these five qualities is admirable.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hoti. Katamehi pañcahi? Ākappasampanno hoti vattasampanno; bahussuto hoti sutadharo; paṭisallekhitā hoti paṭisallānārāmo; kalyāṇavāco hoti kalyāṇavākkaraṇo; paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hotī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.232 · Liked

> Pali: AN 5.232 · Piyasutta

[¶5] “Mendicants, a resident mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi?

[¶6] They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;

[¶7] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;

[¶8] They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

> Pali: kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;

[¶9] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;

[¶10] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶11] A resident mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] AN 5.233 · Grace

> Pali: AN 5.233 · Sobhanasutta

[¶14] “Mendicants, a resident mendicant with five qualities graces the monastery. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsaṁ sobheti. Katamehi pañcahi?

[¶15] They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;

[¶16] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;

[¶17] They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

> Pali: kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā;

[¶18] They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk.

> Pali: paṭibalo hoti upasaṅkamante dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ;

[¶19] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

[¶20] A resident mendicant with these five qualities graces the monastery.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsaṁ sobhetī”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] AN 5.234 · Very Helpful

> Pali: AN 5.234 · Bahūpakārasutta

[¶23] “Mendicants, a resident mendicant with five qualities is very helpful to the monastery. What five?

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hoti. Katamehi pañcahi?

[¶24] They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu;

[¶25] They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā;

[¶26] They repair what is decayed and damaged.

> Pali: khaṇḍaphullaṁ paṭisaṅkharoti;

[¶27] When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce:

> Pali: mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṁ upasaṅkamitvā āroceti:

[¶28] ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’

> Pali: ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti;

[¶29] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

[¶30] A resident mendicant with these five qualities is very helpful to the monastery.”

> Pali: Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hotī”ti.

[¶31] > Pali: Catutthaṁ.

[¶32] AN 5.235 · A Sympathetic Mendicant

> Pali: AN 5.235 · Anukampasutta

[¶33] “Mendicants, a resident mendicant with five qualities shows sympathy to the lay people. What five? They encourage them in higher ethics. They equip them to see the truth of the teachings. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good fellows, in what is worthy.’ When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. A resident mendicant with these five qualities shows sympathy to the lay people.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu gihīnaṁ anukampati. Katamehi pañcahi? Adhisīle samādapeti; dhammadassane niveseti; gilānake upasaṅkamitvā satiṁ uppādeti: ‘arahaggataṁ āyasmanto satiṁ upaṭṭhāpethā’ti; mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṁ upasaṅkamitvā āroceti: ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti; yaṁ kho panassa bhojanaṁ denti lūkhaṁ vā paṇītaṁ vā taṁ attanā paribhuñjati, saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu gihīnaṁ anukampatī”ti.

[¶34] > Pali: Pañcamaṁ.

[¶35] AN 5.236 · Deserving Criticism (1st)

> Pali: AN 5.236 · Paṭhamaavaṇṇārahasutta

[¶36] “Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁseti; ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁseti; saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶37] A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti; anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti; saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] AN 5.237 · Deserving Criticism (2nd)

> Pali: AN 5.237 · Dutiyaavaṇṇārahasutta

[¶40] “Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy and avaricious regarding monasteries. They’re stingy and avaricious regarding families. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; āvāsamaccharī hoti āvāsapaligedhī; kulamaccharī hoti kulapaligedhī; saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶41] A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy and avaricious regarding monasteries. They’re not stingy and avaricious regarding families. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; na āvāsamaccharī hoti na āvāsapaligedhī; na kulamaccharī hoti na kulapaligedhī; saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶42] > Pali: Sattamaṁ.

[¶43] AN 5.238 · Deserving Criticism (3rd)

> Pali: AN 5.238 · Tatiyaavaṇṇārahasutta

[¶44] “Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy regarding monasteries, families, and material things. A resident mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶45] A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy regarding monasteries, families, and material things. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶46] > Pali: Aṭṭhamaṁ.

[¶47] AN 5.239 · Stinginess (1st)

> Pali: AN 5.239 · Paṭhamamacchariyasutta

[¶48] “Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? They’re stingy regarding monasteries, families, material things, and praise. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī hoti; saddhādeyyaṁ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶49] A resident mendicant with five qualities is placed in heaven as if delivered there. What five? They’re not stingy regarding monasteries, families, material things, and praise. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; saddhādeyyaṁ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶50] > Pali: Navamaṁ.

[¶51] AN 5.240 · Stinginess (2nd)

> Pali: AN 5.240 · Dutiyamacchariyasutta

[¶52] “Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? They’re stingy regarding monasteries, families, material things, praise, and the teachings. A resident mendicant with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī hoti; dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶53] A resident mendicant with five qualities is placed in heaven as if delivered there. What five? They’re not stingy regarding monasteries, families, material things, praise, and the teachings. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; na dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶54] > Pali: Dasamaṁ.

[¶55] > Pali: Āvāsikavaggo catuttho.

[¶56] > Pali: Tassuddānaṁ

[¶57] > Pali: Āvāsiko piyo ca sobhano,
Bahūpakāro anukampako ca;
Tayo avaṇṇārahā ceva,
Macchariyā duvepi cāti.

## 32. Bad Conduct · AN 5.241–5.250

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/32/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/32/#p-N

[¶0] AN 5.241 · Bad Conduct (1st)

> Pali: AN 5.241 · Paṭhamaduccaritasutta

[¶1] “Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of bad conduct.

> Pali: “Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṁ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; sammūḷho kālaṁ karoti; kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ime kho, bhikkhave, pañca ādīnavā duccarite.

[¶2] There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of good conduct.”

> Pali: Pañcime, bhikkhave, ānisaṁsā sucarite. Katame pañca? Attāpi attānaṁ na upavadati; anuvicca viññū pasaṁsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṁ karoti; kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ime kho, bhikkhave, pañca ānisaṁsā sucarite”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.242 · Bad Bodily Conduct (1st)

> Pali: AN 5.242 · Paṭhamakāyaduccaritasutta

[¶5] “Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

> Pali: “Pañcime, bhikkhave, ādīnavā kāyaduccarite …pe… ānisaṁsā kāyasucarite …pe….

[¶6] > Pali: Dutiyaṁ.

[¶7] AN 5.243 · Bad Verbal Conduct (1st)

> Pali: AN 5.243 · Paṭhamavacīduccaritasutta

[¶8] “Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

> Pali: “Pañcime, bhikkhave, ādīnavā vacīduccarite …pe… ānisaṁsā vacīsucarite …pe….

[¶9] > Pali: Tatiyaṁ.

[¶10] AN 5.245 · Bad Conduct (2nd)

> Pali: AN 5.245 · Dutiyaduccaritasutta

[¶11] “Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You drift away from true teachings. You settle on untrue teachings. These are the five drawbacks of bad conduct.

> Pali: “Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṁ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; saddhammā vuṭṭhāti; asaddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ādīnavā duccarite.

[¶12] There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You drift away from untrue teachings. You settle on true teachings. These are the five benefits of good conduct.”

> Pali: Pañcime, bhikkhave, ānisaṁsā sucarite. Katame pañca? Attāpi attānaṁ na upavadati; anuvicca viññū pasaṁsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṁsā sucarite”ti.

[¶13] > Pali: Pañcamaṁ.

[¶14] AN 5.246 · Bad Bodily Conduct (2nd)

> Pali: AN 5.246 · Dutiyakāyaduccaritasutta

[¶15] “Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

> Pali: “Pañcime, bhikkhave, ādīnavā kāyaduccarite …pe… ānisaṁsā kāyasucarite …pe….

[¶16] > Pali: Chaṭṭhaṁ.

[¶17] AN 5.247 · Bad Verbal Conduct (2nd)

> Pali: AN 5.247 · Dutiyavacīduccaritasutta

[¶18] “Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

> Pali: “Pañcime, bhikkhave, ādīnavā vacīduccarite …pe… ānisaṁsā vacīsucarite …pe….

[¶19] > Pali: Sattamaṁ.

[¶20] AN 5.249 · A Charnel Ground

> Pali: AN 5.249 · Sivathikasutta

[¶21] “Mendicants, there are these five drawbacks to a charnel ground. What five?

> Pali: “Pañcime, bhikkhave, ādīnavā sivathikāya. Katame pañca?

[¶22] It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people. These are the five drawbacks of a charnel ground.

> Pali: Asuci, duggandhā, sappaṭibhayā, vāḷānaṁ amanussānaṁ āvāso, bahuno janassa ārodanā— ime kho, bhikkhave, pañca ādīnavā sivathikāya.

[¶23] In the same way there are five drawbacks of an individual like a charnel ground. What five? To start with, an individual has filthy conduct by way of body, speech, and mind. This is how they’re filthy, I say. That individual is just as filthy as a charnel ground.

> Pali: Evamevaṁ kho, bhikkhave, pañcime ādīnavā sivathikūpame puggale. Katame pañca? Idha, bhikkhave, ekacco puggalo asucinā kāyakammena samannāgato hoti; asucinā vacīkammena samannāgato hoti; asucinā manokammena samannāgato hoti. Idamassa asucitāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā asuci; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶24] Because of their filthy conduct, they get a bad reputation. This is how they’re stinky, I say. That individual is just as stinky as a charnel ground.

> Pali: Tassa asucinā kāyakammena samannāgatassa, asucinā vacīkammena samannāgatassa, asucinā manokammena samannāgatassa pāpako kittisaddo abbhuggacchati. Idamassa duggandhatāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā duggandhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶25] Because of their filthy conduct, good-hearted spiritual companions avoid them from afar. That’s how they’re frightening, I say. That individual is just as frightening as a charnel ground.

> Pali: Tamenaṁ asucinā kāyakammena samannāgataṁ, asucinā vacīkammena samannāgataṁ, asucinā manokammena samannāgataṁ pesalā sabrahmacārī ārakā parivajjanti. Idamassa sappaṭibhayasmiṁ vadāmi. Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶26] Because of their filthy conduct, they live together with individuals of a similar character. This is how they gather with savage monsters, I say. That individual is just as much a gathering place of savage monsters as a charnel ground.

> Pali: So asucinā kāyakammena samannāgato, asucinā vacīkammena samannāgato, asucinā manokammena samannāgato sabhāgehi puggalehi saddhiṁ saṁvasati. Idamassa vāḷāvāsasmiṁ vadāmi. Seyyathāpi sā, bhikkhave, sivathikā vāḷānaṁ amanussānaṁ āvāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶27] Because of their filthy conduct, when good-hearted spiritual companions see them they complain: ‘Oh, it’s so painful for us to have to live together with such as these.’ This is how there’s weeping, I say. This person is just as much a weeping place for many people as a charnel ground.

> Pali: Tamenaṁ asucinā kāyakammena samannāgataṁ, asucinā vacīkammena samannāgataṁ, asucinā manokammena samannāgataṁ pesalā sabrahmacārī disvā khīyadhammaṁ āpajjanti: ‘aho vata no dukkhaṁ ye mayaṁ evarūpehi puggalehi saddhiṁ saṁvasāmā’ti. Idamassa ārodanāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶28] These are the five drawbacks of an individual like a charnel ground.”

> Pali: Ime kho, bhikkhave, pañca ādīnavā sivathikūpame puggale”ti.

[¶29] > Pali: Navamaṁ.

[¶30] AN 5.250 · Faith in Individuals

> Pali: AN 5.250 · Puggalappasādasutta

[¶31] “Mendicants, there are these five drawbacks of placing faith in an individual. What five?

> Pali: “Pañcime, bhikkhave, ādīnavā puggalappasāde. Katame pañca?

[¶32] The individual to whom an individual is devoted falls into an offense such that the Saṅgha suspends them. It occurs to them: ‘This individual dear and beloved to me has been suspended by the Saṅgha.’ They lose much of their faith in mendicants. So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the first drawback in placing faith in an individual.

> Pali: Yasmiṁ, bhikkhave, puggale puggalo abhippasanno hoti, so tathārūpaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo piyo manāpo so saṅghena ukkhitto’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṁ na suṇāti. Saddhammaṁ asuṇanto saddhammā parihāyati. Ayaṁ, bhikkhave, paṭhamo ādīnavo puggalappasāde.

[¶33] Furthermore, the individual to whom an individual is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … This is the second drawback in placing faith in an individual.

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so tathārūpaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo piyo manāpo so saṅghena ante nisīdāpito’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṁ na suṇāti. Saddhammaṁ asuṇanto saddhammā parihāyati. Ayaṁ, bhikkhave, dutiyo ādīnavo puggalappasāde.

[¶34] Furthermore, the individual to whom an individual is devoted leaves for another region … disrobes … passes away. It occurs to them: ‘This individual dear and beloved to me has passed away.’ So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the fifth drawback in placing faith in an individual.

> Pali: Puna caparaṁ, bhikkhave, yasmiṁ puggale puggalo abhippasanno hoti, so disāpakkanto hoti …pe… so vibbhanto hoti …pe… so kālaṅkato hoti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo piyo manāpo so kālaṅkato’ti. Aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṁ na suṇāti. Saddhammaṁ asuṇanto saddhammā parihāyati. Ayaṁ, bhikkhave, pañcamo ādīnavo puggalappasāde.

[¶35] These are the five drawbacks of placing faith in an individual.”

> Pali: Ime kho, bhikkhave, pañca ādīnavā puggalappasāde”ti.

[¶36] > Pali: Dasamaṁ.

[¶37] > Pali: Duccaritavaggo pañcamo.

[¶38] > Pali: Tassuddānaṁ

[¶39] > Pali: Duccaritaṁ kāyaduccaritaṁ,
Vacīduccaritaṁ manoduccaritaṁ;
Catūhi pare dve sivathikā,
Puggalappasādena cāti.

[¶40] > Pali: Pañcamo paṇṇāsako samatto.

## 33. Ordination · AN 5.251–5.265–271

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/33/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/33/#p-N

[¶0] AN 5.251 · Who Should Give Ordination

> Pali: AN 5.251 · Upasampādetabbasutta

[¶1] “Mendicants, ordination should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Ordination should be given by a mendicant with these five qualities.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā upasampādetabbaṁ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena samannāgato hoti; asekhena paññākkhandhena samannāgato hoti; asekhena vimuttikkhandhena samannāgato hoti; asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 5.252 · Who Should Give Dependence

> Pali: AN 5.252 · Nissayasutta

[¶4] “Mendicants, dependence should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Dependence should be given by a mendicant with these five qualities.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti …pe… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi …pe… nissayo dātabbo”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 5.253 · Who Should Have a Novice as Attendant

> Pali: AN 5.253 · Sāmaṇerasutta

[¶7] “Mendicants, a novice should attend on a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. A novice should attend on a mendicant with these five qualities.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena … asekhena paññākkhandhena … asekhena vimuttikkhandhena … asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 5.254 · Five Kinds of Stinginess

> Pali: AN 5.254 · Pañcamacchariyasutta

[¶10] “Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material things, praise, and the teachings. These are the five kinds of stinginess. The most contemptible of these five kinds of stinginess is stinginess with the teaching.”

> Pali: “Pañcimāni, bhikkhave, macchariyāni. Katamāni pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ— imāni kho, bhikkhave, pañca macchariyāni. Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ etaṁ paṭikuṭṭhaṁ, yadidaṁ dhammamacchariyan”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 5.255 · Giving Up Stinginess

> Pali: AN 5.255 · Macchariyappahānasutta

[¶13] “Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess. What five? Stinginess with dwellings, families, material things, praise, and the teachings. The spiritual life is lived to give up and cut out these five kinds of stinginess.”

> Pali: “Pañcannaṁ, bhikkhave, macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussati. Katamesaṁ pañcannaṁ? Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati; kulamacchariyassa … lābhamacchariyassa … vaṇṇamacchariyassa … dhammamacchariyassa pahānāya samucchedāya brahmacariyaṁ vussati. Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya samucchedāya brahmacariyaṁ vussatī”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 5.256 · The First Absorption

> Pali: AN 5.256 · Paṭhamajhānasutta

[¶16] “Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and the teachings. Without giving up these five qualities you can’t enter and remain in the first absorption.

> Pali: “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ.

[¶17] But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and the teachings. After giving up these five qualities you can enter and remain in the first absorption.”

> Pali: Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti.

[¶18] > Pali: Chaṭṭhaṁ.

[¶19] AN 5.257–263 · The Second Absorption, Etc.

> Pali: AN 5.257–263 · Dutiyajhānasuttādisattaka

[¶20] “Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and the teachings. Without giving up these five qualities you can’t realize perfection.

> Pali: “Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṁ jhānaṁ …pe… abhabbo tatiyaṁ jhānaṁ … abhabbo catutthaṁ jhānaṁ … abhabbo sotāpattiphalaṁ … abhabbo sakadāgāmiphalaṁ … abhabbo anāgāmiphalaṁ … abhabbo arahattaṁ sacchikātuṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṁ sacchikātuṁ.

[¶21] But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and the teachings. After giving up these five qualities you can realize perfection.”

> Pali: Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṁ jhānaṁ …pe… bhabbo tatiyaṁ jhānaṁ … bhabbo catutthaṁ jhānaṁ … bhabbo sotāpattiphalaṁ … bhabbo sakadāgāmiphalaṁ … bhabbo anāgāmiphalaṁ … bhabbo arahattaṁ sacchikātuṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṁ sacchikātun”ti.

[¶22] > Pali: Terasamaṁ.

[¶23] AN 5.264 · Another Discourse on the First Absorption

> Pali: AN 5.264 · Aparapaṭhamajhānasutta

[¶24] “Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t enter and remain in the first absorption.

> Pali: “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ.

[¶25] But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can enter and remain in the first absorption.”

> Pali: Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharituṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṁ jhānaṁ upasampajja viharitun”ti.

[¶26] > Pali: Cuddasamaṁ.

[¶27] AN 5.265–271 · Another Discourse on the Second Absorption, Etc.

> Pali: AN 5.265–271 · Aparadutiyajhānasuttādi

[¶28] “Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t realize perfection.

> Pali: “Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ sacchikātuṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṁ sacchikātuṁ.

[¶29] But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can realize perfection.”

> Pali: Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … sotāpattiphalaṁ … sakadāgāmiphalaṁ … anāgāmiphalaṁ … arahattaṁ sacchikātuṁ. Katame pañca? Āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, akataññutaṁ akataveditaṁ. Ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṁ sacchikātun”ti.

[¶30] > Pali: Ekavīsatimaṁ.

[¶31] > Pali: Upasampadāvaggo chaṭṭho.

## 34. Abbreviated Texts on Appointments · AN 5.272–5.273–285

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/34/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/34/#p-N

[¶0] AN 5.272 · A Meal Assigner

> Pali: AN 5.272 · Bhattuddesakasutta

[¶1] “Mendicants, someone with five qualities should not be appointed as meal assigner. What five? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not. Someone with these five qualities should not be appointed as meal assigner.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako na sammannitabbo. Katamehi pañcahi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ na jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako na sammannitabbo.

[¶2] Someone with five qualities should be appointed as meal assigner. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. Someone with these five qualities should be appointed as meal assigner.

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammannitabbo. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako sammannitabboti.

[¶3] Someone with five qualities who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is placed in hell as if delivered there … is placed in heaven as if delivered there. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A meal assigner with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato na pesetabbo …pe… sammato pesetabbo … bālo veditabbo … paṇḍito veditabbo … khataṁ upahataṁ attānaṁ pariharati … akkhataṁ anupahataṁ attānaṁ pariharati … yathābhataṁ nikkhitto evaṁ niraye … yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 5.273–285 · A Lodgings Allotter

> Pali: AN 5.273–285 · Senāsanapaññāpakasuttādi

[¶6] “Mendicants, someone with five qualities should not be appointed as lodgings allotter … they don’t know if a lodging has been allotted or not … Someone with five qualities should be appointed as lodgings allotter … they know if a lodging has been allotted or not …

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo …pe… paññattāpaññattaṁ na jānāti …pe… senāsanapaññāpako sammannitabbo …pe… paññattāpaññattaṁ jānāti …pe….

[¶7] A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not …

> Pali: Senāsanagāhāpako na sammannitabbo …pe… gahitāgahitaṁ na jānāti …pe… senāsanagāhāpako sammannitabbo …pe… gahitāgahitaṁ jānāti …pe….

[¶8] A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not …

> Pali: Bhaṇḍāgāriko na sammannitabbo …pe… guttāguttaṁ na jānāti … bhaṇḍāgāriko sammannitabbo …pe… guttāguttaṁ jānāti ….

[¶9] … robe receiver …

> Pali: Cīvarapaṭiggāhako na sammannitabbo …pe… gahitāgahitaṁ na jānāti … cīvarapaṭiggāhako sammannitabbo …pe… gahitāgahitaṁ jānāti ….

[¶10] … robe distributor …

> Pali: Cīvarabhājako na sammannitabbo …pe… bhājitābhājitaṁ na jānāti … cīvarabhājako sammannitabbo …pe… bhājitābhājitaṁ jānāti ….

[¶11] … porridge distributor …

> Pali: Yāgubhājako na sammannitabbo …pe… yāgubhājako sammannitabbo …pe….

[¶12] … fruit distributor …

> Pali: Phalabhājako na sammannitabbo …pe… phalabhājako sammannitabbo …pe….

[¶13] … cake distributor …

> Pali: Khajjakabhājako na sammannitabbo …pe… bhājitābhājitaṁ na jānāti … khajjakabhājako sammannitabbo …pe… bhājitābhājitaṁ jānāti ….

[¶14] … dispenser of minor accessories …

> Pali: Appamattakavissajjako na sammannitabbo …pe… vissajjitāvissajjitaṁ na jānāti … appamattakavissajjako sammannitabbo …pe… vissajjitāvissajjitaṁ jānāti ….

[¶15] … allocator of bathing cloths …

> Pali: Sāṭiyaggāhāpako na sammannitabbo …pe… gahitāgahitaṁ na jānāti … sāṭiyaggāhāpako sammannitabbo …pe… gahitāgahitaṁ jānāti ….

[¶16] … bowl allocator …

> Pali: Pattaggāhāpako na sammannitabbo …pe… gahitāgahitaṁ na jānāti … pattaggāhāpako sammannitabbo …pe… gahitāgahitaṁ jānāti ….

[¶17] … supervisor of monastery staff …

> Pali: Ārāmikapesako na sammannitabbo …pe… ārāmikapesako sammannitabbo …pe….

[¶18] … supervisor of novices …

> Pali: Sāmaṇerapesako na sammannitabbo …pe… sāmaṇerapesako sammannitabbo …pe….

[¶19] > Pali: Sammato na pesetabbo …pe… sammato pesetabbo …pe….

[¶20] What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not. A supervisor of novices with these five qualities is placed in heaven as if delivered there.”

> Pali: Sāmaṇerapesako bālo veditabbo …pe… paṇḍito veditabbo … khataṁ upahataṁ attānaṁ pariharati … akkhataṁ anupahataṁ attānaṁ pariharati … yathābhataṁ nikkhitto evaṁ niraye … yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, pesitāpesitaṁ jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāmaṇerapesako yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶21] > Pali: Cuddasamaṁ.

[¶22] > Pali: Sammutipeyyālaṁ niṭṭhitaṁ.

## 35. Abbreviated Texts on Training Rules · AN 5.286–5.294–302

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/35/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/35/#p-N

[¶0] AN 5.286 · A Monk

> Pali: AN 5.286 · Bhikkhusutta

[¶1] “Mendicants, a monk with five qualities is placed in hell as if delivered there. What five? He kills living creatures, steals, has sex, lies, and consumes intoxicants of beer, wine, and liquor. A monk with these five qualities is placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ niraye.

[¶2] A monk with five qualities is placed in heaven as if delivered there. What five? He doesn’t kill living creatures, steal, have sex, lie, or consume intoxicants of beer, wine, and liquor. A monk with these five qualities is placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 5.287–292 · A Nun

> Pali: AN 5.287–292 · Bhikkhunīsuttādi

[¶5] “A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in hell as if delivered there.

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī …pe… sikkhamānā … sāmaṇero … sāmaṇerī … upāsako … upāsikā yathābhataṁ nikkhittā evaṁ niraye. Katamehi pañcahi? Pāṇātipātinī hoti, adinnādāyinī hoti, kāmesumicchācārinī hoti, musāvādinī hoti, surāmerayamajjapamādaṭṭhāyinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ niraye.

[¶6] A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in heaven as if delivered there.”

> Pali: Pañcahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ sagge. Katamehi pañcahi? Pāṇātipātā paṭiviratā hoti, adinnādānā paṭiviratā hoti, kāmesumicchācārā paṭiviratā hoti, musāvādā paṭiviratā hoti, surāmerayamajjapamādaṭṭhānā paṭiviratā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ sagge”ti.

[¶7] > Pali: Sattamaṁ.

[¶8] AN 5.293 · An Ājīvaka

> Pali: AN 5.293 · Ājīvakasutta

[¶9] “Mendicants, an Ājīvaka ascetic with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, have sex, lie, and consume intoxicants of beer, wine, and liquor. An Ājīvaka ascetic with these five qualities is placed in hell as if delivered there.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato ājīvako yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato ājīvako yathābhataṁ nikkhitto evaṁ niraye”ti.

[¶10] > Pali: Aṭṭhamaṁ.

[¶11] AN 5.294–302 · A Jain Ascetic, Etc.

> Pali: AN 5.294–302 · Nigaṇṭhasuttādi

[¶12] “A Jain ascetic … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … a performer of rituals for the gods … with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in hell as if delivered there.”

> Pali: “Pañcahi, bhikkhave, dhammehi samannāgato nigaṇṭho … muṇḍasāvako … jaṭilako … paribbājako … māgaṇḍiko … tedaṇḍiko … āruddhako … gotamako … devadhammiko yathābhataṁ nikkhitto evaṁ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti …pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato devadhammiko yathābhataṁ nikkhitto evaṁ niraye”ti.

[¶13] > Pali: Sattarasamaṁ.

[¶14] > Pali: Sikkhāpadapeyyālaṁ niṭṭhitaṁ.

## 36. Abbreviated Texts Beginning With Greed · AN 5.303–5.307

Source: https://scriptura.si/works/pali-anguttara-nikaya-5/36/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-5/36/#p-N

[¶0] AN 5.303 · Untitled Discourse on Greed (1st)

> Pali: AN 5.303 · ~

[¶1] “For insight into greed, five things should be developed. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

[¶2] AN 5.304 · Untitled Discourse on Greed (2nd)

> Pali: AN 5.304 · ~

[¶3] “For insight into greed, five things should be developed. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā— rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

[¶4] AN 5.305 · Untitled Discourse on Greed (3rd)

> Pali: AN 5.305 · ~

[¶5] “For insight into greed, five things should be developed. What five? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. For insight into greed, these five things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

[¶6] AN 5.306 · Untitled Discourse on Greed (4th)

> Pali: AN 5.306 · ~

[¶7] “For insight into greed, five things should be developed. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

[¶8] AN 5.307 · Untitled Discourse on Greed (5th)

> Pali: AN 5.307 · ~

[¶9] “For insight into greed, five things should be developed. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.