4👑☸AN 5 vagga 11

AN 5 vag 11. Living Comfortably 11. Phāsuvihāravagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 5	Numbered Discourses 5

101. Assurance


101. Sārajjasutta	101. Assurance
“Pañcime, bhikkhave, sekhavesārajjakaraṇā dhammā.	“monks, these five qualities make a trainee assured.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.	It’s when a monk is faithful, ethical, learned, energetic, and wise.


Yaṃ, bhikkhave, assaddhassa sārajjaṃ hoti, saddhassa taṃ sārajjaṃ na hoti.	A person of faith doesn’t have the insecurities of someone who lacks faith.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.


Yaṃ, bhikkhave, dussīlassa sārajjaṃ hoti, sīlavato taṃ sārajjaṃ na hoti.	An ethical person doesn’t have the insecurities of someone who is unethical.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.


Yaṃ, bhikkhave, appassutassa sārajjaṃ hoti, bahussutassa taṃ sārajjaṃ na hoti.	A learned person doesn’t have the insecurities of a person of little learning.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.


Yaṃ, bhikkhave, kusītassa sārajjaṃ hoti, āraddhavīriyassa taṃ sārajjaṃ na hoti.	An energetic person doesn’t have the insecurities of a lazy person.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.


Yaṃ, bhikkhave, duppaññassa sārajjaṃ hoti, paññavato taṃ sārajjaṃ na hoti.	A wise person doesn’t have the insecurities of someone who is witless.
Tasmāyaṃ dhammo sekhavesārajjakaraṇo.	So this quality makes a trainee assured.
Ime kho, bhikkhave, pañca sekhavesārajjakaraṇā dhammā”ti.	These are the five qualities that make a trainee assured.”

102. Suspected


102. Ussaṅkitasutta	102. Suspected
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopi.	“monks, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.


Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti.	It’s when a monk frequently collects alms from prostitutes, widows, voluptuous girls, eunuchs, or nuns.


Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopī”ti.	Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

103. A Master Thief


103. Mahācorasutta	103. A Master Thief
“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.	“monks, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Katamehi pañcahi?	What five?
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.	A master thief relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.


Kathañca, bhikkhave, mahācoro visamanissito hoti?	And how does a master thief rely on rough ground?
Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.	It’s when a master thief relies on inaccessible riverlands or rugged mountains.
Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.	That’s how a master thief relies on rough ground.


Kathañca, bhikkhave, mahācoro gahananissito hoti?	And how does a master thief rely on thick cover?
Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā.	It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood.
Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.	That’s how a master thief relies on thick cover.


Kathañca, bhikkhave, mahācoro balavanissito hoti?	And how does a master thief rely on powerful individuals?
Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a master thief relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.	That’s how a master thief relies on powerful individuals.


Kathañca, bhikkhave, mahācoro bhogacāgī hoti?	And how does a master thief pay bribes?
Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo.	It’s when a master thief is rich, affluent, and wealthy.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti.	‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṃ koci kiñci āha, tato bhogena paṭisantharati.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, mahācoro bhogacāgī hoti.	That’s how a master thief pays bribes.


Kathañca, bhikkhave, mahācoro ekacārī hoti?	And how does a master thief act alone?
Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti.	It’s when a master thief carries out robbery all alone.
Taṃ kissa hetu?	Why is that?
‘Mā me guyhamantā bahiddhā sambhedaṃ agamaṃsū’ti.	So that their secret plans are not leaked to others.
Evaṃ kho, bhikkhave, mahācoro ekacārī hoti.	That’s how a master thief acts alone.


Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.	A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.


Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.	In the same way, when a bad monk has five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi pañcahi?	What five?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.	A bad monk relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone.


Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?	And how does a bad monk rely on rough ground?
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti.	It’s when a bad monk has unethical conduct by way of body, speech, and mind.
Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.	That’s how a bad monk relies on rough ground.


Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?	And how does a bad monk rely on thick cover?
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato.	It’s when a bad monk has wrong view, he’s attached to an extremist view.
Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.	That’s how a bad monk relies on thick cover.


Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?	And how does a bad monk rely on powerful individuals?
Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.	It’s when a bad monk relies on rulers or their ministers.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.	‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’
Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.	That’s how a bad monk relies on powerful individuals.


Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti?	And how does a bad monk pay bribes?
Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	It’s when a bad monk receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Tassa evaṃ hoti:	They think:
‘sace maṃ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti.	‘If anyone accuses me of anything, I’ll settle it with a bribe.’
Sace naṃ koci kiñci āha, tato lābhena paṭisantharati.	And that’s exactly what happens.
Evaṃ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti.	That’s how a bad monk pays bribes.


Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti?	And how does a bad monk act alone?
Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṃ kappeti.	It’s when a bad monk dwells alone in the borderlands.
So tattha kulāni upasaṅkamanto lābhaṃ labhati.	They visit families there to get material possessions.
Evaṃ kho, bhikkhave, pāpabhikkhu ekacārī hoti.	That’s how a bad monk acts alone.


Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.	When a bad monk has these five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”

104. An Exquisite Ascetic of Ascetics


104. Samaṇasukhumālasutta	104. An Exquisite Ascetic of Ascetics
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.	“monks, a monk with five qualities is an exquisite ascetic of ascetics.


Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito.	It’s when a monk usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;	When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.
manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ.	And they usually present them with agreeable things, rarely with disagreeable ones.
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti.	They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up.
Appābādho hoti, 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.	And 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 bhikkhu samaṇesu samaṇasukhumālo hoti.	A monk with these five qualities is an exquisite ascetic of ascetics.


Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti.	And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito.	For I usually use only what I’ve been invited to accept.
Yehi kho pana bhikkhūhi saddhiṃ viharāmi, te maṃ manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;	When living with other spiritual practitioners, I usually treat them agreeably.
manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ.	And I usually present them with agreeable things.
Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi.	I’m healthy.
catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī,	I get the four jhānas when I want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharāmi.	And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …


Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya: ‘samaṇesu samaṇasukhumālo’”ti.	So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.”

105. Living Comfortably


105. Phāsuvihārasutta	105. Living Comfortably
“Pañcime, bhikkhave, phāsuvihārā.	“monks, there are these five ways of living comfortably.
Katame pañca?	What five?
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	It’s when a monk consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.
Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Ime kho, bhikkhave, pañca phāsuvihārā”ti.	These are the five ways of living comfortably.”

106. With Ānanda


106. Ānandasutta	106. With Ānanda
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:


“Kittāvatā nu kho, bhante, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“Sir, how could a monk live comfortably while staying in a Saṅgha community?”
“Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	“It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”


“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”


“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”


“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, could there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	And they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti.	That’s how a monk could live comfortably while staying in a Saṅgha community.”


“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṃghe viharanto phāsuṃ vihareyyā”ti?	“But sir, might there be another way for a monk to live comfortably while staying in an Order?”
“Siyā, ānanda.	“There could, Ānanda.
Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā;	It’s when a monk is accomplished in their own ethical conduct, but they don’t motivate others to be ethical.
attānupekkhī ca hoti, no parānupekkhī;	And they watch themselves, but don’t watch others.
apaññāto ca hoti, tena ca apaññātakena no paritassati;	And they’re not well-known, but aren’t bothered by that.
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī;	And they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;	And 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.
ettāvatāpi kho, ānanda, bhikkhu saṃghe viharanto phāsuṃ vihareyya.	That’s how a monk could live comfortably while staying in a Saṅgha community.


Imamhā cāhaṃ, ānanda, phāsuvihārā añño phāsuvihāro uttaritaro vā paṇītataro vā natthīti vadāmī”ti.	And I say that there is no better or finer way of living comfortably than this.”

107. Ethics


107. Sīlasutta	107. Ethics
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.


Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.	It’s when a monk is accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.


Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

108. An adept


108. Asekhasutta	108. An adept
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.


Katamehi, pañcahi?	What five?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.	It’s when they have the entire spectrum of the master’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these five qualities … is the supreme field of merit for the world.”

109. All Four Directions


109. Cātuddisasutta	109. All Four Directions
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti.	“monks, a monk with five qualities has all four directions covered.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;	It’s when monk is ethical, restrained in the monastic code, and 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.
santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena;	They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
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 bhikkhu cātuddiso hotī”ti.	A monk with these five qualities has all four directions covered.”

110. Wilderness


110. Araññasutta	110. Wilderness
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.	“monks, when a monk has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … 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 totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
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 bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.	When a monk has these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

AN 5 vag 12. At Andhakavinda 12. Andhakavindavagga

111. Visiting Families


111. Kulūpakasutta	111. Visiting Families
“Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	“monks, a monk with five qualities who visits families is unlikable and unlovable, not respected or admired.
Katamehi pañcahi?	What five?
Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca.	They act as though they're close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.	A monk with these five qualities who visits families is unlikable and unlovable, not respected or admired.


Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca.	A monk with five qualities who visits families is dear and beloved, respected and admired.
Katamehi pañcahi?	What five?
Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca.	They don’t act as though they're close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.	A monk with these five qualities who visits families is dear and beloved, respected and admired.”

112. An Ascetic to Follow Behind on Almsround


112. Pacchāsamaṇasutta	112. An Ascetic to Follow Behind on Almsround
“Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo.	“monks, you shouldn’t take an ascetic with five qualities to follow behind on almsround.
Katamehi pañcahi?	What five?
Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ na nivāreti, bhaṇamānassa antarantarā kathaṃ opāteti, duppañño hoti jaḷo eḷamūgo.	They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.	You shouldn’t take an ascetic with these five qualities to follow behind on almsround.


Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo.	You should take an ascetic with five qualities to follow behind on almsround.
Katamehi pañcahi?	What five?
Nātidūre gacchati na accāsanne, pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ nivāreti, bhaṇamānassa na antarantarā kathaṃ opāteti, paññavā hoti ajaḷo aneḷamūgo.	They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo”ti.	You should take an ascetic with these five qualities to follow behind on almsround.”

113. Right undistractible-lucidity


113. Sammāsamādhisutta	113. Right undistractible-lucidity
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ.	“monks, a monk who has five qualities can’t enter and remain in right undistractible-lucidity.
Katamehi pañcahi?	What five?

full sutta here: AN 5.113

…	…

114. At Andhakavinda


114. Andhakavindasutta	114. At Andhakavinda
Ekaṃ samayaṃ bhagavā magadhesu viharati andhakavinde.	At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.	“Ānanda, those monks who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things.
Katamesu pañcasu?	What five?
‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti—iti pātimokkhasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’


‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, under rememberful protection and discipline, with protected mind, having a heart protected by rememberfulness.’


‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti—iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’


‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti—iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’


‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti—iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā.	They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’
Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.	Those monks who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in these five things.”

115. Stingy


115. Maccharinīsutta	115. Stingy
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti.	She is stingy with dwellings, families, material possessions, praise, and the teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti.	She is not stingy with dwellings, families, material possessions, praise, or the teaching.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

116. Praise


116. Vaṇṇanāsutta	116. Praise
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,	She arouses faith in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti,	and doesn’t arouse faith in things that are inspiring.
saddhādeyyaṃ vinipāteti.	And she wastes gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,	She doesn’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti,	and does arouse faith in things that are inspiring.
saddhādeyyaṃ na vinipāteti.	And she doesn’t waste gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

117. Envious


117. Issukinīsutta	117. Envious
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
issukinī ca hoti,	She is envious,
maccharinī ca,	stingy,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
anissukinī ca hoti,	She is not envious
amaccharinī ca,	or stingy,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

118. Having Wrong View


118. Micchādiṭṭhikasutta	118. Having Wrong View
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchādiṭṭhikā ca hoti,	She has wrong view
micchāsaṅkappā ca,	and wrong thought,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammādiṭṭhikā ca hoti,	She has right view
sammāsaṅkappā ca,	and right thought,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

119. Wrong Speech


119. Micchāvācāsutta	119. Wrong Speech
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchāvācā ca hoti,	She has wrong speech
micchākammantā ca,	and wrong action,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammāvācā ca hoti,	She has right speech
sammākammantā ca,	and right action,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

120. Wrong Effort


120. Micchāvāyāmasutta	120. Wrong Effort
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	“monks, a nun with five qualities is cast down to hell.
Katamehi pañcahi?	What five?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,	Without examining or scrutinizing, she praises those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,	and criticizes those deserving of praise.
micchāvāyāmā ca hoti,	She has wrong effort and
micchāsatinī ca,	wrong rememberfulness,
saddhādeyyaṃ vinipāteti.	and wastes gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.	A nun with these five qualities is cast down to hell.


Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.	A nun with five qualities is raised up to heaven.
Katamehi pañcahi?	What five?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,	After examining and scrutinizing, she criticizes those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,	and praises those deserving of praise.
sammāvāyāmā ca hoti,	She has right effort and
sammāsatinī ca,	right rememberfulness,
saddhādeyyaṃ na vinipāteti.	and doesn’t waste gifts given in faith.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.	A nun with these five qualities is raised up to heaven.”

AN 5 vag 13. Sick 13. Gilānavagga

121. Sick


121. Gilānasutta	121. Sick
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where
Addasā kho bhagavā aññataraṃ bhikkhuṃ dubbalaṃ gilānakaṃ;	he saw a certain monk who was weak and sick.
disvā paññatte āsane nisīdi.	He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:


“Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ:	“monks, if a weak and sick monk does not neglect five things, it can be expected that
‘nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.	they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due 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.	It’s when 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.
Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ ime pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ:	If a weak and sick monk does not neglect these five things, it can be expected that
‘nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’”ti.	they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

122. rememberfulness Well Established


122. Satisūpaṭṭhitasutta	122. rememberfulness Well Established
“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, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṃ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk has well established rememberfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.
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.”

123. A Carer (1st)


123. Paṭhamaupaṭṭhākasutta	123. A Carer (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti.	“monks, a patient with five qualities is hard to care for.
Katamehi pañcahi?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.	They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.	A patient with these five qualities is hard to care for.


Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti.	A patient with five qualities is easy to care for.
Katamehi pañcahi?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī”ti.	A patient with these five qualities is easy to care for.”

124. A Carer (2nd)


124. Dutiyaupaṭṭhākasutta	124. A Carer (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.	“monks, a carer with five qualities is not competent to care for a patient.
Katamehi pañcahi?	What five?
Nappaṭibalo hoti bhesajjaṃ saṃvidhātuṃ;	They’re unable to prepare medicine.
sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti;	They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable.
āmisantaro gilānaṃ upaṭṭhāti, no mettacitto;	They care for the sick for the sake of material benefits, not out of love.
jegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ;	They’re disgusted to remove feces, urine, vomit, or spit.
nappaṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.	A carer with these five qualities is not competent to care for a patient.


Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ.	A carer with five qualities is competent to care for a patient.
Katamehi pañcahi?	What five?
Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ;	They’re able to prepare medicine.
sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti;	They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable.
mettacitto gilānaṃ upaṭṭhāti, no āmisantaro;	They care for the sick out of love, not for the sake of material benefits.
ajegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ;	They’re not disgusted to remove feces, urine, vomit, or spit.
paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.	They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātun”ti.	A carer with these five qualities is competent to care for a patient.”

125. Longevity (1st)


125. Paṭhamaanāyussāsutta	125. Longevity (1st)
“Pañcime, bhikkhave, dhammā anāyussā.	“monks, these five things impede longevity.
Katame pañca?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca.	Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity.
Ime kho, bhikkhave, pañca dhammā anāyussā.	These are the five things that impede longevity.


Pañcime, bhikkhave, dhammā āyussā.	These five things promote longevity.
Katame pañca?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca.	Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and celibacy.
Ime kho, bhikkhave, pañca dhammā āyussā”ti.	These are the five things that promote longevity.”

126. Longevity (2nd)


126. Dutiyaanāyussāsutta	126. Longevity (2nd)
“Pañcime, bhikkhave, dhammā anāyussā.	“monks, these five things impede longevity.
Katame pañca?	What five?
Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca.	Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends.
Ime kho, bhikkhave, pañca dhammā anāyussā.	These are the five things that impede longevity.


Pañcime, bhikkhave, dhammā āyussā.	These five things promote longevity.
Katame pañca?	What five?
Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca.	Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends.
Ime kho, bhikkhave, pañca dhammā āyussā”ti.	These are the five things that promote longevity.”

127. Living Apart


127. Vapakāsasutta	127. Living Apart
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṃghamhā vapakāsituṃ.	“monks, a monk with five qualities is not fit to live apart from a Saṅgha community.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati.	It’s when a monk is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṃ saṃghamhā vapakāsituṃ.	A monk with these five qualities is not fit to live apart from a Saṅgha community.


Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṃghamhā vapakāsituṃ.	A monk with five qualities is fit to live apart from a Saṅgha community.
Katamehi pañcahi?	What five?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, nekkhammasaṅkappabahulo ca viharati.	It’s when a monk is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they think a lot about renunciation.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ saṃghamhā vapakāsitun”ti.	A monk with these five qualities is fit to live apart from a Saṅgha community.”

128. An Ascetic’s Happiness


128. Samaṇasukhasutta	128. An Ascetic’s Happiness
“Pañcimāni, bhikkhave, samaṇadukkhāni.	“monks, there are these five kinds of suffering for an ascetic.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṃ carati.	It’s when a monk is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life dissatisfied.
Imāni kho, bhikkhave, pañca samaṇadukkhāni.	These are five kinds of suffering for an ascetic.


Pañcimāni, bhikkhave, samaṇasukhāni.	There are these five kinds of happiness for an ascetic.
Katamāni pañca?	What five?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṃ carati.	It’s when a monk is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life satisfied.
Imāni kho, bhikkhave, pañca samaṇasukhānī”ti.	These are five kinds of happiness for an ascetic.”

129. Fatal Wounds


129. Parikuppasutta	129. Fatal Wounds
“Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā.	“monks, these five fatal wounds lead to a place of loss, to hell.
Katame pañca?	What five?
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti.	Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha.
Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti.	These five fatal wounds lead to a place of loss, to hell.”

130. Loss


130. Byasanasutta	130. Loss
“Pañcimāni, bhikkhave, byasanāni.	“monks, there are these five losses.
Katamāni pañca?	What five?
Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.	Loss of relatives, wealth, health, ethics, and view.
Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Imāni kho, bhikkhave, pañca byasanāni.	These are the five losses.


Pañcimā, bhikkhave, sampadā.	There are these five endowments.
Katamā pañca?	What five?
Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.	Endowment with relatives, wealth, health, ethics, and view.
Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Imā kho, bhikkhave, pañca sampadā”ti.	These are the five endowments.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 5 vagga 11

AN 5 vagga 11-13

AN 5 vag 11. Living Comfortably 11. Phāsuvihāravagga

101. Assurance

102. Suspected

103. A Master Thief

104. An Exquisite Ascetic of Ascetics

105. Living Comfortably

106. With Ānanda

107. Ethics

108. An adept

109. All Four Directions

110. Wilderness

AN 5 vag 12. At Andhakavinda 12. Andhakavindavagga

111. Visiting Families

112. An Ascetic to Follow Behind on Almsround

113. Right undistractible-lucidity

full sutta here: AN 5.113

114. At Andhakavinda

115. Stingy

116. Praise

117. Envious

118. Having Wrong View

119. Wrong Speech

120. Wrong Effort

AN 5 vag 13. Sick 13. Gilānavagga

121. Sick

122. rememberfulness Well Established

123. A Carer (1st)

124. A Carer (2nd)

125. Longevity (1st)

126. Longevity (2nd)

127. Living Apart

128. An Ascetic’s Happiness

129. Fatal Wounds

130. Loss

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