4👑☸AN 5 vagga 7-10

AN 5 vagga 8. Warriors 8. Yodhājīvavagga

71. Freedom of Heart is the Fruit (1st) (⤴)


71. Paṭhamacetovimuttiphalasutta	71. Freedom of Heart is the Fruit (1st)
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	“monks, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.


Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk 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.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti—	When a monk has freedom of heart and freedom by wisdom,
ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’.	they’re called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached.


Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?	And how has a monk lifted the cross-bar?
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	It’s when a monk 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.
Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.	That’s how a monk has lifted the cross-bar.


Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti?	And how has a monk filled in the trench?
Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	It’s when a monk 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.
Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.	That’s how a monk has filled in the trench.


Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?	And how has a monk pulled up the pillar?
Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	It’s when a monk 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.
Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.	That’s how a monk has pulled up the pillar.


Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?	And how is a monk unbarred?
Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.	It’s when a monk 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.
Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.	That’s how a monk is unbarred.


Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?	And how is a monk a noble one with banner and burden put down, detached?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk 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.
Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī”ti.	That’s how a monk is a noble one with banner and burden put down, detached.”

72. Freedom of Heart is the Fruit (2nd) (⤴)


72. Dutiyacetovimuttiphalasutta	72. Freedom of Heart is the Fruit (2nd)
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	“monks, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Katame pañca?	What five?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā—	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.
ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.	These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.
Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca—	When a monk has freedom of heart and freedom by wisdom,
ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’”.	they’re called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached. …”

73. One Who Lives by the Teaching (1st) (⤴)


73. Paṭhamadhammavihārīsutta	73. One Who Lives by the Teaching (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati.	“Sir, they speak of ‘one who lives by the teaching’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?	How is one who lives by the teaching defined?”


“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	“monk, take a monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So tāya dhammapariyattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days studying that teaching. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.	That monk is called one who studies a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.	Furthermore, a monk teaches Dhamma in detail to others as they learned and memorized it.
So tāya dhammapaññattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days advocating that teaching. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.	That monk is called one who advocates a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.	Furthermore, a monk recites the teaching in detail as they learned and memorized it.
So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days reciting that teaching. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.	That monk is called one who recites a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	Furthermore, a monk thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.
So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.	That monk is called one who thinks a lot, not one who lives by the teaching.


Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So tāya dhammapariyattiyā na divasaṃ atināmeti, nāpi riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t spend their days studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart.
Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.	That’s how a monk is one who lives by the teaching.


Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.	So, monk, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching.
Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monk! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

74. One Who Lives by the Teaching (2nd) (⤴)


74. Dutiyadhammavihārīsutta	74. One Who Lives by the Teaching (2nd)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati.	“Sir, they speak of ‘one who lives by the teaching’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?	How is one who lives by the teaching defined?”


“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	“monk, take a monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paññāya atthaṃ nappajānāti.	But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu pariyattibahulo, no dhammavihārī’.	That monk is called one who studies a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu paññattibahulo, no dhammavihārī’.	That monk is called one who advocates a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu sajjhāyabahulo, no dhammavihārī’.	That monk is called one who recites a lot, not one who lives by the teaching.


Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti.	Furthermore, a monk 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.
Ayaṃ vuccati, bhikkhu: ‘bhikkhu vitakkabahulo, no dhammavihārī’.	That monk is called one who thinks a lot, not one who lives by the teaching.


Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
uttari cassa paññāya atthaṃ pajānāti.	And they do understand the higher meaning.
Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.	That’s how a monk is one who lives by the teaching.


Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.	So, monk, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching.
Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monk! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

75. Warriors (1st) (⤴)


75. Paṭhamayodhājīvasutta	75. Warriors (1st)
“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“monks, these five warriors are found in the world.
Katame pañca?	What five?
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ.	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.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ;	Furthermore, one warrior can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ.	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.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ;	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ.	but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ;	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.	but he’s killed or injured when blows are struck.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ.	Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck.
So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	These are the five warriors found in the world.


Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	In the same way, these five people similar to warriors are found among the monks.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	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.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa rajaggasmiṃ?	What is his ‘cloud of dust’?
Idha, bhikkhave, bhikkhu suṇāti:	It’s when a monk hears:
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti.	‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa rajaggasmiṃ.	This is his ‘cloud of dust’.


Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ;	I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ;	Furthermore, one monk can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	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.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa dhajaggasmiṃ?	What is his ‘banner’s crest’?
Idha, bhikkhave, bhikkhu na heva kho suṇāti:	It’s when a monk doesn’t hear:
‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti;	‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’
api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ.	But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.
So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa dhajaggasmiṃ.	This is his ‘banner’s crest’.


Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ;	I say that this person is like the warrior who can prevail over a cloud of dust,
api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ;	but he falters and founders at the mere sight of a banner’s crest.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ;	Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to enter the battle.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Kimassa ussāraṇāya?	What is his ‘turmoil’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She smiles, chats, laughs, and flirts with him.
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ.	He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.
Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.
Idamassa ussāraṇāya.	This is his ‘turmoil’.


Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ;	I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest,
api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ;	but he falters and founders at the mere sound of turmoil.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ;	Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil,
api ca kho sampahāre haññati byāpajjati.	but he’s killed or injured when blows are struck.
Kimassa sampahārasmiṃ?	What is his ‘blows are struck’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.	Without rejecting the training and declaring his inability to continue, he has sex.
Idamassa sampahārasmiṃ.	This is his ‘blows are struck’.


Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati;	I say that this person 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.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	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.
Kimassa saṅgāmavijayasmiṃ?	What is his ‘victory in battle’?
Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati.	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him.
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati.	But he disentangles and frees himself, and goes wherever he wants.
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	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.


So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes his rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, he meditates with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe …	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	second jhāna … third jhāna … fourth jhāna.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When his mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati,	Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When it is freed, he knows it is freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Idamassa saṅgāmavijayasmiṃ.	This is his ‘victory in battle’.


Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati;	I say that this person 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.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.	These five people similar to warriors are found among the monks.”

76. Warriors (2nd) (⤴)


76. Dutiyayodhājīvasutta	76. Warriors (2nd)
“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“monks, these five warriors are found in the world.
Katame pañca?	What five?
Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti.	but his foes kill him and finish him off.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti.	but he dies on the road before he reaches them.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
Tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him.
So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti.	But he dies of his injuries while in their care.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	He strives and struggles in the battle,
Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti;	but his foes wound him.
apanetvā ñātakānaṃ nenti.	He’s carried off and taken to his relatives,
Tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him.
So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā.	And while in their care, he recovers from his injuries.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth warrior found in the world.


Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.
So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati.	He wins victory in battle, establishing himself as foremost in battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth warrior found in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	These are the five warriors found in the world.


Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	In the same way, these five people similar to warriors are found among the monks.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Firstly, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	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 rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.	and, without rejecting the training and declaring his inability to continue, he has sex.


Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	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 rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life.


Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	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 rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gantvā bhikkhūnaṃ āroceti:	He goes to the monastery and tells the monks:
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.’


Tamenaṃ sabrahmacārī ovadanti anusāsanti:	His spiritual companions advise and instruct him:
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	With the similes of a skeleton …
Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a piece of flesh …
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a grass torch …
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a pit of glowing coals …
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a dream …
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	borrowed goods …
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	fruit on a tree …
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a butcher’s knife and chopping block …
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a staking sword …
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	a snake’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.
Abhiramatāyasmā brahmacariye;	Be happy with the spiritual life.
māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’ti.	Venerable, please don’t declare your inability to continue training, reject it and disrobe.’


So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	When thus advised and instructed by his spiritual companions, he says:
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo;	‘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,
atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’
So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.	Declaring his inability to continue training, he rejects it and returns to a lesser life.


Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti.	I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	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 rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a female scantily clad, with revealing clothes.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects his mind,
So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā.	and his body and mind burn with it.
Tassa evaṃ hoti:	He thinks:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘Why don’t I go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.”’
So ārāmaṃ gantvā bhikkhūnaṃ āroceti:	He goes to the monastery and tells the monks:
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ;	‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.
sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I declare my inability to continue training. I reject it and will return to a lesser life.’


Tamenaṃ sabrahmacārī ovadanti anusāsanti:	His spiritual companions advise and instruct him:
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	With the simile of a skeleton …
Maṃsapesūpamā 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.	a piece of flesh … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’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.
Abhiramatāyasmā brahmacariye;	Be happy with the spiritual life.
māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’ti.	Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’


So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	When thus advised and instructed by his spiritual companions, he says:
‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso.	‘I’ll try, reverends, I’ll struggle, I’ll be happy.
Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	I won’t now declare my inability to continue training, reject it and return to a lesser life.’


Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person is like the warrior who recovers from his injuries while in the care of his relatives.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth person similar to a warrior found among the monks.


Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Furthermore, a monk lives supported by a town or village.
So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi.	He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing rememberfulness, and restraining the sense faculties.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	Seeing a sight with his eyes, he doesn’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with his ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with his nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with his tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with his body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with his mind, he doesn’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it.
So pacchābhattaṃ piṇḍapātapaṭikkanto	Then after the meal, on his return from alms-round,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	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.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes rememberfulness right there.
So abhijjhaṃ loke pahāya … pe … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When his mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … nāparaṃ itthattāyāti pajānāti.	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 freed, he knows ‘it is freed’. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.	I say that this person 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.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some people are like that.
Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fifth person similar to a warrior found among the monks.
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.	These five people similar to warriors are found among the monks.”

77. Future Perils (1st) (⤴)


77. Paṭhamaanāgatabhayasutta	77. Future Perils (1st)
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	“monks, seeing these five future perils is quite enough for a wilderness monk to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.


Katamāni pañca?	What five?
Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Firstly, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekakaṃ kho pana maṃ araññe viharantaṃ ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṃkiriyā, so mamassa antarāyo;	While living here alone I might get bitten by a snake, a scorpion, or a centipede. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the first future peril …


Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto upakkhalitvā vā papateyyaṃ, bhattaṃ vā bhuttaṃ me byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	While living here alone I might stumble and fall, or get food poisoning, or my bile or phlegm or stabbing wind might get upset. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the second future peril …


Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto vāḷehi samāgaccheyyaṃ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	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. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the third future peril …


Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Ekako kho panāhaṃ araññe viharanto māṇavehi samāgaccheyyaṃ katakammehi vā akatakammehi vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo;	While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fourth future peril …


Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi ekako araññe viharāmi.	‘Currently I’m living alone in a wilderness.
Santi kho panāraññe vāḷā amanussā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṃkiriyā, so mamassa antarāyo;	But in a wilderness there are savage monsters who might take my life. That’d kill me, which would stop my practice.
handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fifth future peril …


Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.	These are the five future perils, seeing which is quite enough for a wilderness monk to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

78. Future Perils (2nd) (⤴)


78. Dutiyaanāgatabhayasutta	78. Future Perils (2nd)
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	“monks, seeing these five future perils is quite enough for a wilderness monk to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu iti paṭisañcikkhati:	An offending monk reflects:
‘ahaṃ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life.
Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati.	But there will come a time when this body is struck with old age.
Jiṇṇena kho pana jarāya abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	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.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato jiṇṇakopi phāsuṃ viharissāmī’ti.	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.’
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the first future peril …


Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘ahaṃ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	‘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.
Hoti kho pana so samayo yaṃ imaṃ kāyaṃ byādhi phusati.	But there will come a time when this body is struck with sickness.
Byādhitena kho pana byādhinā abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	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.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato byādhitopi phāsuṃ viharissāmī’ti.	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.’
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the second future peril …


Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho subhikkhaṃ susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ.	‘Currently, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms.
Hoti kho pana so samayo yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ.	But there will come a time of famine, a bad harvest, when it’s hard to get alms-food, and not easy to keep going by collecting alms.
Dubbhikkhe kho pana manussā yena subhikkhaṃ tena saṅkamanti.	In a time of famine, people move to where there’s plenty of food,
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro.	where they live crowded and cramped together.
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	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.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti.	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.’
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the third future peril …


Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.	‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Hoti kho pana so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.	But there will come a time of peril from wild savages, when the countryfolk mount their vehicles and flee everywhere.
Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti.	In a time of peril, people move to where there’s sanctuary,
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro.	where they live crowded and cramped together.
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	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.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhayepi phāsuṃ viharissāmī’ti.	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.’
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fourth future peril …


Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a wilderness monk reflects:
‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.	‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Hoti kho pana so samayo yaṃ saṅgho bhijjati.	But there will come a time of schism in the Saṅgha.
Saṅghe kho pana bhinne na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	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.
Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo;	Before that unlikable, undesirable, and disagreeable thing happens,
handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhinnepi saṅghe phāsuṃ viharissāmī’ti.	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.’
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	This is the fifth future peril …


Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti.	These are the five future perils, seeing which is quite enough for a wilderness monk to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

79. Future Perils (3rd) (⤴)


79. Tatiyaanāgatabhayasutta	79. Future Perils (3rd)
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	“monks, these five future perils have not currently arisen, but they will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.	and try to give them up.


Katamāni pañca?	What five?
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	In a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti.	They will ordain others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti.	They too will ordain others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt teachings,
vinayasandosā dhammasandoso.	and corrupt teachings come from corrupt training.
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the first future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti.	They will give dependence to others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti.	They too will give dependence to others,
Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya.	but be unable to guide them in the higher ethics, mind, and wisdom.
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	They too will not develop their physical endurance, ethics, mind, and wisdom.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt teachings,
vinayasandosā dhammasandoso.	and corrupt teachings come from corrupt training.
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the second future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti.	In discussion about the teachings and analyses they’ll fall into dark ideas without realizing it.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt teachings,
vinayasandosā dhammasandoso.	and corrupt teachings come from corrupt training.
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the third future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	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 pay attention or apply their minds to understand them, nor will they think those teachings are worth learning and memorizing.
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.	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 pay attention and apply their minds to understand them, and they’ll think those teachings are worth learning and memorizing.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt teachings,
vinayasandosā dhammasandoso.	and corrupt teachings come from corrupt training.
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the fourth future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā.	Furthermore, in a future time there will be monks who have not developed their physical endurance, ethics, mind, and wisdom.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	The senior monks will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati.	Those who come after them will follow their example.
Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	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.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;	And that is how corrupt training comes from corrupt teachings,
vinayasandosā dhammasandoso.	and corrupt teachings come from corrupt training.
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the fifth future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	These are the five future perils that have not currently arisen, but will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them,
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti.	and try to give them up.”

80. Future Perils (4th) (⤴)


80. Catutthaanāgatabhayasutta	80. Future Perils (4th)
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	“monks, these five future perils have not currently arisen, but they will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.	and try to give them up.


Katamāni pañca?	What five?
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā.	In a future time there will be monks who like nice robes.
Te cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the first future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte kalyāṇakāmā.	Furthermore, in a future time there will be monks who like nice alms-food.
Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	They will neglect the practice of walking for alms-food and the practice of frequenting remote lodgings in the wilderness and the forest.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get alms-food in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the second future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane kalyāṇakāmā.	Furthermore, in a future time there will be monks who like nice lodgings.
Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni;	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.
gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti.	They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways.
Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the third future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti.	Furthermore, in a future time there will be monks who mix closely with nuns, female interns, and female novices.
Bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ:	In such conditions, it can be expected that
‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya hīnāyāvattissanti’.	they will live the spiritual life dissatisfied, or commit one of the corrupt offences, or reject the training and return to a lesser life.
Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the fourth future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti.	Furthermore, in a future time there will be monks who mix closely with monastery attendants and novices.
Ārāmikasamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ:	In such conditions it can be expected that
‘anekavihitaṃ sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ karissanti, pathaviyāpi haritaggepi’.	they will engage in storing up goods for their own enjoyment, and making obvious hints about digging the earth and cutting plants.
Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati.	This is the fifth future peril that has not currently arisen, but will arise in the future …
Taṃ vo paṭibujjhitabbaṃ;
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.


Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti.	These are the five future perils that have not currently arisen, but will arise in the future.
Tāni vo paṭibujjhitabbāni;	You should look out for them
paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti.	and try to give them up.”

AN 5 vagga 9. Senior monks 9. Theravagga

81. Desirable (⤴)


81. Rajanīyasutta	81. Desirable
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Rajanīye rajjati, dussanīye dussati, mohanīye muyhati, kuppanīye kuppati, madanīye majjati—	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.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five qualities is unlikable and unlovable by their spiritual companions, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati—	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.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

82. Free of Greed (⤴)


82. Vītarāgasutta	82. Free of Greed
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Avītarāgo hoti, avītadoso hoti, avītamoho hoti, makkhī ca, paḷāsī ca—	They’re not free of greed, hate, and delusion; they are offensive and contemptuous.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Vītarāgo hoti, vītadoso hoti, vītamoho hoti, amakkhī ca, apaḷāsī ca—	They’re free of greed, hate, and delusion; they’re not offensive and contemptuous.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

83. Deceiver (⤴)


83. Kuhakasutta	83. Deceiver
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṃ nijigīsitā—	They use deception, flattery, hinting, and belittling, and they use material possessions to pursue other material possessions.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsitā—	They don’t use deception, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

84. Faithless (⤴)


84. Assaddhasutta	84. Faithless
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti—	They’re faithless, shameless, imprudent, lazy, and witless.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti—	They’re faithful, conscientious, prudent, energetic, and wise.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

85. Cannot Endure (⤴)


85. Akkhamasutta	85. Cannot Endure
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a senior monk with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.
Katamehi pañcahi?	What five?
Akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ—	They can’t endure sights, sounds, smells, tastes, and touches.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A senior monk with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ—	They can endure sights, sounds, smells, tastes, and touches.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

86. Attaining the Methods of Textual Analysis (⤴)


86. Paṭisambhidāpattasutta	86. Attaining the Methods of Textual Analysis
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti,	They have attained the textual analysis of meaning, text, terminology, and eloquence.
yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ—	And they are skilled 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.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

87. Ethical (⤴)


87. Sīlavantasutta	87. Ethical
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	“A senior monk with five qualities is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?	What five?
Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	They’re ethical, restrained in the monastic code, and are accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā;	They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A senior monk with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

88. Senior monks (⤴)


88. Therasutta	88. Senior monks
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	“monks, a senior monk who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.


Katamehi pañcahi?	What five?
Thero hoti rattaññū cirapabbajito;	They are senior and have long gone forth.
ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro;	They’re well-known, famous, with a large following that includes both laypeople and renunciates.
lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā;	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, reinforcing them by recitation, mentally scrutinizing them, and understanding them with view.
micchādiṭṭhiko hoti viparītadassano, so bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti.	But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings.
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti.	People follow their example, thinking that the senior monk is senior 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, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	A senior monk who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.


Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.	A senior monk who has five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.


Katamehi pañcahi?	What five?
Thero hoti rattaññū cirapabbajito;	They are senior and have long gone forth.
ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro;	They’re well-known, famous, with a large following, including both laypeople and renunciates.
lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;	They receive robes, alms-food, lodgings, and medicines and supplies for the sick.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
sammādiṭṭhiko hoti aviparītadassano, so bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti.	And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching.
Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti.	People follow their example, thinking that the senior monk is senior 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, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.	A senior monk who has these five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”



EthicalNext A Trainee (1st)	EthicalNext A Trainee (1st)

89. A Trainee (1st) (⤴)


89. Paṭhamasekhasutta	89. A Trainee (1st)
“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These five things lead to the decline of a monk trainee.
Katame pañca?	What five?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati—	They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.
ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk trainee.


Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk trainee.
Katame pañca?	What five?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati—	They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.
ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk trainee.”

90. A Trainee (2nd) (⤴)


90. Dutiyasekhasutta	90. A Trainee (2nd)
“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	“These five things lead to the decline of a monk trainee.
Katame pañca?	What five?
Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto kiṅkaraṇīyesu;	Firstly, a monk trainee has many duties and responsibilities, and is competent in many tasks.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the first thing that leads to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ atināmeti;	Furthermore, a monk trainee spends their day doing trivial work.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the second thing that leads to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;	Furthermore, a monk trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the third thing that leads to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā paṭikkamati;	Furthermore, a monk trainee enters the town at the wrong time, and returns too late in the day.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the fourth thing that leads to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	Furthermore, a monk 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,
appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.	They neglect retreat, and are not committed to internal serenity of heart.
Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.	This is the fifth thing that leads to the decline of a monk trainee.
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.	These five things lead to the decline of a monk trainee.


Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.	These five things don’t lead to the decline of a monk trainee.
Katame pañca?	What five?
Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto kiṅkaraṇīyesu;	Firstly, a monk trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the first thing that doesn’t lead to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ atināmeti;	Furthermore, a monk trainee doesn’t spend their day doing trivial work.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the second thing that doesn’t lead to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;	Furthermore, a monk trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the third thing that doesn’t lead to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati, nātidivā paṭikkamati;	Furthermore, a monk trainee doesn’t enter the village too early or return too late in the day.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the fourth thing that doesn’t lead to the decline of a monk trainee.


Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	Furthermore, a monk trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.	They don’t neglect retreat, and are committed to internal serenity of heart.
Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.	This is the fifth thing that doesn't lead to the decline of a monk trainee.
Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.	These five things don’t lead to the decline of a monk trainee.”

AN 5 vagga 10. With Kakudha 10. Kakudhavagga

91. Accomplishments (1st) (⤴)


91. Paṭhamasampadāsutta	91. Accomplishments (1st)
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—	Accomplishment in faith, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

92. Accomplishment (2nd) (⤴)


92. Dutiyasampadāsutta	92. Accomplishment (2nd)
“Pañcimā, bhikkhave, sampadā.	“monks, there are five accomplishments.
Katamā pañca?	What five?
Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā—	Accomplishment in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
imā kho, bhikkhave, pañca sampadā”ti.	These are the five accomplishments.”

93. Declarations (⤴)


93. Byākaraṇasutta	93. Declarations
“Pañcimāni, bhikkhave, aññābyākaraṇāni.	“monks, there are five ways of declaring enlightenment.
Katamāni pañca?	What five?
Mandattā momūhattā aññaṃ byākaroti;	One declares enlightenment out of stupidity and folly.
pāpiccho icchāpakato aññaṃ byākaroti;	Or because of wicked desires, being naturally full of desires.
ummādā cittakkhepā aññaṃ byākaroti;	Or because of madness and mental disorder.
adhimānena aññaṃ byākaroti;	Or out of overestimation.
sammadeva aññaṃ byākaroti.	Or one declares enlightenment rightly.
Imāni kho, bhikkhave, pañca aññābyākaraṇānī”ti.	These are the five ways of declaring enlightenment.”

94. Living Comfortably (⤴)


94. Phāsuvihārasutta	94. Living Comfortably
“Pañcime, bhikkhave, phāsuvihārā.	“monks, there are these five ways of living comfortably.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ … catutthaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ime kho, bhikkhave, pañca phāsuvihārā”ti.	These are the five ways of living comfortably.”

95. Unshakable (⤴)


95. Akuppasutta	95. Unshakable
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṃ cittaṃ paccavekkhati.	It’s when a monk has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk who has these five things will soon penetrate the unshakable.”

96. Remembering What You’ve Learned (⤴)


96. Sutadharasutta	96. Remembering What You’ve Learned
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk cultivating rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;	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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk cultivating rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

97. Talk (⤴)


97. Kathāsutta	97. Talk
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk developing rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—	They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is,
appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;	talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk developing rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

98. In the Wilderness (⤴)


98. Āraññakasutta	98. In the Wilderness
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhati.	“monks, a monk practicing rememberfulness of breathing who has five things will soon penetrate the unshakable.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;	It’s when a monk has few requirements and duties, and is easily looked after and contented with life’s necessities.
appāhāro hoti anodarikattaṃ anuyutto;	They eat little, not devoted to filling their stomach.
appamiddho hoti jāgariyaṃ anuyutto;	They are rarely drowsy, and are dedicated to wakefulness.
āraññako hoti pantasenāsano;	They live in the wilderness, in remote lodgings.
yathāvimuttaṃ cittaṃ paccavekkhati.	They review the extent of their mind’s freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhatī”ti.	A monk practicing rememberfulness of breathing who has these five things will soon penetrate the unshakable.”

99. The Lion (⤴)


99. Sīhasutta	99. The Lion
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati;	“monks, towards evening the lion, king of beasts, emerges from his den,
āsayā nikkhamitvā vijambhati;	yawns,
vijambhitvā samantā catuddisaṃ anuviloketi;	looks all around the four directions,
samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati;	and roars his lion’s roar three times.
tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.	Then he sets out on the hunt.
So hatthissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	If he strikes an elephant, he does it carefully, not carelessly.
mahiṃsassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	If he strikes a buffalo …
gavassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	a cow …
dīpissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ;	a leopard …
khuddakānañcepi pāṇānaṃ pahāraṃ deti antamaso sasabiḷārānampi, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ.	or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly.
Taṃ kissa hetu?	Why is that?
‘Mā me yoggapatho nassā’ti.	Thinking: ‘May I not lose my way.’


Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.	When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Bhikkhūnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	When the Realized One teaches the monks …
bhikkhunīnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	nuns …
upāsakānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	laymen …
upāsikānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ;	laywomen …
puthujjanānañcepi, bhikkhave, tathāgato dhammaṃ deseti antamaso annabhāranesādānampi, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ.	or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly.
Taṃ kissa hetu?	Why is that?
Dhammagaru, bhikkhave, tathāgato dhammagāravo”ti.	Because the Realized One has respect and reverence for the teaching.”

100. With Kakudha (⤴)


100. Kakudhatherasutta	100. With Kakudha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno.	At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s attendant—had recently passed away and been reborn in a certain group of mind-made gods.
Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni.	He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields.
So tena attabhāvapaṭilābhena neva attānaṃ no paraṃ byābādheti.	But with that life-form he didn’t obstruct himself or others.


Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto āyasmantaṃ mahāmoggallānaṃ etadavoca:	Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side. and said to him:
“devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji:	“Sir, this fixed desire arose in Devadatta:
‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti.	‘I will lead the monk Saṅgha.’
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti.	And as that thought arose, Devadatta lost that psychic power.”
Idamavoca kakudho devaputto.	That’s what the god Kakudha said.
Idaṃ vatvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there.


Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.



“Kiṃ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito:	“But Moggallāna, did you comprehend the god Kakudha’s mind, and know that
‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti?	everything he says is correct and not otherwise?”
“Cetasā ceto paricca vidito me, bhante, kakudho devaputto:	“Indeed I did, sir.”
‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti.
“Rakkhassetaṃ, moggallāna, vācaṃ.	“Mark these words, Moggallāna!
Rakkhassetaṃ, moggallāna, vācaṃ.	Mark these words!
Idāni so moghapuriso attanāva attānaṃ pātukarissati.	Now that foolish man Devadatta will expose himself by his own deeds.


Pañcime, moggallāna, satthāro santo saṃvijjamānā lokasmiṃ.	Moggallāna, there are these five teachers found in the world.
Katame pañca?	What five?
Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti.	Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti.	‘This teacher has impure ethical conduct, but claims to be ethically pure.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā sīlato rakkhanti;	The disciples of such a teacher cover up their teacher’s conduct,
evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati. (1)	and the teacher expects them to do so.


Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	‘This teacher has impure livelihood, but claims to have pure livelihood.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ājīvato rakkhanti;	The disciples of such a teacher cover up their teacher’s livelihood,
evarūpo ca pana satthā sāvakehi ājīvato rakkhaṃ paccāsīsati. (2)	and the teacher expects them to do so.


Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	‘This teacher has impure teaching, but claims to have pure teaching.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā dhammadesanato rakkhanti;	The disciples of such a teacher cover up their teacher’s teaching,
evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṃ paccāsīsati. (3)	and the teacher expects them to do so.


Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	‘This teacher has impure answers, but claims to have pure answers.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā veyyākaraṇato rakkhanti;	The disciples of such a teacher cover up their teacher’s answers,
evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṃ paccāsīsati. (4)	and the teacher expects them to do so.


Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
Tamenaṃ sāvakā evaṃ jānanti:	But their disciples know:
‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.
Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ.	They wouldn’t like it if we were to tell the laypeople.
Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma:	And how could we treat them in a way that they don’t like?
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick.
yaṃ tumo karissati tumova tena paññāyissatī’ti.	A person will be recognized by their own deeds.’
Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ñāṇadassanato rakkhanti;	The disciples of such a teacher cover up their teacher’s knowledge and vision,
evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsati.	and the teacher expects them to do so.
Ime kho, moggallāna, pañca satthāro santo saṃvijjamānā lokasmiṃ. (5)	These are the five teachers found in the world.


Ahaṃ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
Na ca maṃ sāvakā sīlato rakkhanti, na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my conduct, and I don’t expect them to.
Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti.	I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’
Na ca maṃ sāvakā ājīvato rakkhanti, na cāhaṃ sāvakehi ājīvato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my livelihood, and I don’t expect them to.
Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti.	I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’
Na ca maṃ sāvakā dhammadesanato rakkhanti, na cāhaṃ sāvakehi dhammadesanato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my teaching, and I don’t expect them to.
Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’
Na ca maṃ sāvakā veyyākaraṇato rakkhanti, na cāhaṃ sāvakehi veyyākaraṇato rakkhaṃ paccāsīsāmi.	My disciples don’t cover up my answers, and I don’t expect them to.
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṅkiliṭṭhan’ti.	I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
Na ca maṃ sāvakā ñāṇadassanato rakkhanti, na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmī”ti.	My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”


61. Paṭhamasaññāsutta	61. Perceptions (1st)
“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā pañca?	What five?
Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world.
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”


62. Dutiyasaññāsutta	62. Perceptions (2nd)
“Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā pañca?	What five?
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā—	The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.
imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”


63. Paṭhamavaḍḍhisutta	63. Growth (1st)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.	“monks, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—	He grows in faith, ethics, learning, generosity, and wisdom.
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.	A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.


“Saddhāya sīlena ca yo pavaḍḍhati,	He who grows in faith and ethics,
Paññāya cāgena sutena cūbhayaṃ;	wisdom, and both generosity and learning—
So tādiso sappuriso vicakkhaṇo,	a good man such as he sees clearly,
Ādīyatī sāramidheva attano”ti.	and takes on what is essential for himself in this life.”


64. Dutiyavaḍḍhisutta	64. Growth (2nd)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa.	“monks, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
Katamāhi pañcahi?	What five?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—	She grows in faith, ethics, learning, generosity, and wisdom.
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.	A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.


Saddhāya sīlena ca yā pavaḍḍhati,	She who grows in faith and ethics,
Paññāya cāgena sutena cūbhayaṃ;	wisdom, and both generosity and learning—
Sā tādisī sīlavatī upāsikā,	a virtuous laywoman such as she
Ādīyatī sāramidheva attano”ti.	takes on what is essential for herself in this life.”


65. Sākacchasutta	65. Discussion
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnaṃ.	“monks, a monk with five qualities is fit to hold a discussion with their spiritual companions.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, and they answer questions that come up when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti.	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.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnan”ti.	A monk with these five qualities is fit to hold a discussion with their spiritual companions.”

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 5	Numbered Discourses 5


66. Sājīvasutta	66. Sharing Life
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ.	“monks, a monk with five qualities is fit to share their life with their spiritual companions.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	A monk is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in undistractible-lucidity, and they answer questions posed when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;	They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti.	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.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti.	A monk with these five qualities is fit to share their life with their spiritual companions.”


67. Paṭhamaiddhipādasutta	67. Bases of Psychic Power (1st)
“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	“monks, any monk or nun who develops and cultivates five qualities can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.	enlightenment in the present life, or if there’s something left over, non-return.


Katame pañca?	What five?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	A monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort …
vīriyasamādhi … pe …	the basis of psychic power that has undistractible-lucidity due to energy, and active effort …
cittasamādhi …	the basis of psychic power that has undistractible-lucidity due to mental development, and active effort …
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
ussoḷhiññeva pañcamiṃ.	And the fifth is sheer vigor.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	Any monk or nun who develops and cultivates these five qualities can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”


68. Dutiyaiddhipādasutta	68. Bases of Psychic Power (2nd)
“Pubbevāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno pañca dhamme bhāvesiṃ, pañca dhamme bahulīkāsiṃ.	“monks, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things.
Katame pañca?	What five?
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, vīriyasamādhi … cittasamādhi … vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, ussoḷhiññeva pañcamiṃ.	The basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to energy, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. And the fifth is sheer vigor.
So kho ahaṃ, bhikkhave, imesaṃ ussoḷhipañcamānaṃ dhammānaṃ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmesiṃ abhiññāsacchikiriyāya,	When I had developed and cultivated these five things, with vigor as fifth,
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.	I became capable of realizing anything that can be realized by insight to which I extended the mind, in each and every case.


So sace ākaṅkhiṃ: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.	I was capable of realizing it, in each and every case.


So sace ākaṅkhiṃ … pe … ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane”ti.	I was capable of realizing it, in each and every case.”


69. Nibbidāsutta	69. disenchantment
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.	“monks, these five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.


Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk 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.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.	These five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”


70. Āsavakkhayasutta	70. The Ending of Defilements
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti.	“monks, these five things, when developed and cultivated, lead to the ending of defilements.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	A monk 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.
Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti.	These five things, when developed and cultivated, lead to the ending of defilements.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 5 vagga 7-10

AN 5 vagga 7-10

AN 5 vagga 7. Perceptions 7. Saññāvagga

61. Perceptions (1st) (⤴)

62. Perceptions (2nd) (⤴)

63. Growth (1st) (⤴)

64. Growth (2nd) (⤴)

65. Discussion (⤴)

66. Sharing Life (⤴)

67. Bases of Psychic Power (1st) (⤴)

68. Bases of Psychic Power (2nd) (⤴)

69. disenchantment (⤴)

70. The Ending of Defilements (⤴)

AN 5 vagga 8. Warriors 8. Yodhājīvavagga

71. Freedom of Heart is the Fruit (1st) (⤴)

72. Freedom of Heart is the Fruit (2nd) (⤴)

73. One Who Lives by the Teaching (1st) (⤴)

74. One Who Lives by the Teaching (2nd) (⤴)

75. Warriors (1st) (⤴)

76. Warriors (2nd) (⤴)

77. Future Perils (1st) (⤴)

78. Future Perils (2nd) (⤴)

79. Future Perils (3rd) (⤴)

80. Future Perils (4th) (⤴)

AN 5 vagga 9. Senior monks 9. Theravagga

81. Desirable (⤴)

82. Free of Greed (⤴)

83. Deceiver (⤴)

84. Faithless (⤴)

85. Cannot Endure (⤴)

86. Attaining the Methods of Textual Analysis (⤴)

87. Ethical (⤴)

88. Senior monks (⤴)

89. A Trainee (1st) (⤴)

90. A Trainee (2nd) (⤴)

AN 5 vagga 10. With Kakudha 10. Kakudhavagga

91. Accomplishments (1st) (⤴)

92. Accomplishment (2nd) (⤴)

93. Declarations (⤴)

94. Living Comfortably (⤴)

95. Unshakable (⤴)

96. Remembering What You’ve Learned (⤴)

97. Talk (⤴)

98. In the Wilderness (⤴)

99. The Lion (⤴)

100. With Kakudha (⤴)

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