---
title: "Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 8 of 36
url: https://scriptura.si/works/pali-anguttara-nikaya-5/8/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fives · Aṅguttara Nikāya · Pañcakanipāta, section 8. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-5/8/"
---

# 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.

## 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.