With Kimbila · AN 5.201–5.210

AN 5.201 · With Kimbila

AN 5.201 · Kimilasutta

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:

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:

“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?”

“ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?

“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.”

“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.

“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

“Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

“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.”

“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.

AN 5.202 · Listening to the Teaching

AN 5.202 · Dhammassavanasutta

“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.”

“Pañcime, bhikkhave, ānisaṁsā dhammassavane. Katame pañca? Assutaṁ suṇāti, sutaṁ pariyodāpeti, kaṅkhaṁ vitarati, diṭṭhiṁ ujuṁ karoti, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṁsā dhammassavane”ti.

AN 5.203 · A Thoroughbred

AN 5.203 · Assājānīyasutta

“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.

“Pañcahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati.

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.

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.

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.”

Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena— imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

AN 5.204 · Powers

AN 5.204 · Balasutta

“Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.”

“Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ— imāni kho, bhikkhave, pañca balānī”ti.

AN 5.205 · Hard-heartedness

AN 5.205 · Cetokhilasutta

“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.

“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.

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.”

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.

AN 5.206 · Shackles

AN 5.206 · Vinibandhasutta

“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.

“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.

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.”

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.

AN 5.207 · Porridge

AN 5.207 · Yāgusutta

“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.”

“Pañcime, bhikkhave, ānisaṁsā yāguyā. Katame pañca? Khuddaṁ paṭihanati, pipāsaṁ paṭivineti, vātaṁ anulometi, vatthiṁ sodheti, āmāvasesaṁ pāceti. Ime kho, bhikkhave, pañca ānisaṁsā yāguyā”ti.

AN 5.208 · Chew Sticks

AN 5.208 · Dantakaṭṭhasutta

“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.

“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.

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.”

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.

AN 5.209 · The Sound of Singing

AN 5.209 · Gītassarasutta

“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.”

“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.

AN 5.210 · Unmindful

AN 5.210 · Muṭṭhassatisutta

“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.

“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.

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.”

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.