4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 5📇 → AN 5    🔝   

AN 5 has 29 vaggas, 1152 suttas, after #250 mostly repetition series

TOC of 29 vaggas
 AN 5 – AN 5 all suttas
AN 5..1.. - AN 5 vagga 1 Sekhabala: Powers of a Trainee
AN 5..2.. - AN 5 vagga 2 Bala: Powers
AN 5..3.. - AN 5 vagga 3 Pañcaṅgika: With Five Factors
AN 5..4.. - AN 5 vagga 4 Sumana: (name of disciple)
AN 5..5.. - AN 5 vagga 5 Muṇḍa-rāja: Munda the King
AN 5..6.. - AN 5 vagga 6 Nīvaraṇa: Hindrances
AN 5..7.. - AN 5 vagga 7 Saññā: Perceptions
AN 5..8.. - AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle
AN 5..9.. - AN 5 vagga 9 Thera: Elders
AN 5..10.. - AN 5 vagga 10 Kakudha: (name of person)
AN 5..11.. - AN 5 vagga 11 Phāsu-vihāra: comfortable living
AN 5..12.. - AN 5 vagga 12 Andhakavinda: (name of place)
AN 5..13.. - AN 5 vagga 13 Gilāna: Sickness
AN 5..14.. - AN 5 vagga 14 Rāja: Kings
AN 5..15.. - AN 5 vagga 15 Tikaṇḍakī: (name of place)
AN 5..16.. - AN 5 vagga 16 Sa-d-dhamma: True Dharma
AN 5..17.. - AN 5 vagga 17 Āghāta: Resentment
AN 5..18.. - AN 5 vagga 18 Upāsaka: Lay Follower
AN 5..19.. - AN 5 vagga 19 Arañña: Wilderness
AN 5..20.. - AN 5 vagga 20 Brāhmaṇa-: Brahmins
AN 5..21.. - AN 5 vagga 21 Kimila-: (name of person)
AN 5..22.. - AN 5 vagga 22 Akkosaka-: : Abuser
AN 5..23.. - AN 5 vagga 23 Dīgha-cārika: : Long Wandering
AN 5..24.. - AN 5 vagga 24 Āvāsika: Resident monk
AN 5..25.. - AN 5 vagga 25 Du-c-carita: Bad Conduct
AN 5..26.. - AN 5 vagga 26 Upasampadā: Ordination
AN 5..29.. - AN 5 vagga 29 Rāga-peyyāla: Abbreviated Texts Beginning With Greed

TOC of all suttas

 AN 5 – AN 5 all suttas
AN 5..1.. - AN 5 vagga 1 Sekhabala: Powers of a Trainee
    AN 5.1 - AN 5.1 Saṅkhitta: In Brief
    AN 5.2 - AN 5.2 Vitthata: In Detail
    AN 5.3 - AN 5.3 Dukkha: Suffering
    AN 5.4 - AN 5.4 Yathābhata: Cast Down
    AN 5.5 - AN 5.5 Sikkhā: Disrobing
    AN 5.6 - AN 5.6 Samāpatti: Becoming
    AN 5.7 - AN 5.7 Kāma: Sensual Pleasures
    AN 5.8 - AN 5.8 Cavana: Failure
    AN 5.9 - AN 5.9 Paṭhamaagārava: Disrespect (1st)
    AN 5.10 - AN 5.10 Dutiyaagārava: Disrespect (2nd)
AN 5..2.. - AN 5 vagga 2 Bala: Powers
    AN 5.11 - AN 5.11 Ananussuta: Not Learned From Anyone Else
    AN 5.12 - AN 5.12 Kūṭa: Peak
    AN 5.13 - AN 5.13 Saṅkhitta: In Brief
    AN 5.14 - AN 5.14 Vitthata: In Detail
    AN 5.15 - AN 5.15 Daṭṭhabba: Should Be Seen
    AN 5.16 - AN 5.16 Punakūṭa: The Peak, Again
    AN 5.17 - AN 5.17 Paṭhamahita: One’s Own Welfare
    AN 5.18 - AN 5.18 Dutiyahita: Welfare of Others (2nd)
    AN 5.19 - AN 5.19 Tatiyahita: The Welfare of Neither
    AN 5.20 - AN 5.20 Catutthahita: The Welfare of Both
AN 5..3.. - AN 5 vagga 3 Pañcaṅgika: With Five Factors
    AN 5.21 - AN 5.21 Paṭhamaagārava: Disrespect (1st)
    AN 5.22 - AN 5.22 Dutiyaagārava: Disrespect (2nd)
    AN 5.23 - AN 5.23 Upakkilesa: Corruptions
    AN 5.24 - AN 5.24 Dussīla: Unethical
    AN 5.25 - AN 5.25 Anuggahita: Supported
    AN 5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom
    AN 5.27 - AN 5.27 Samādhi: undistractible-lucidity
    AN 5.28 - AN 5.28 Pañcaṅgika: With Five Factors
    AN 5.29 - AN 5.29 caṅkama: walking-meditation-discourse
    AN 5.30 - AN 5.30 Nāgita: With Nāgita
AN 5..4.. - AN 5 vagga 4 Sumana: (name of disciple)
    AN 5.31 - AN 5.31 Sumana: With Sumanā
    AN 5.32 - AN 5.32 Cundī: With Cundī
    AN 5.33 - AN 5.33 Uggaha: With Uggaha
    AN 5.34 - AN 5.34 Sīhasenāpati: With General Sīha
    AN 5.35 - AN 5.35 Dānānisaṃsa: The Benefits of Giving
    AN 5.36 - AN 5.36 Kāladāna: Timely Gifts
    AN 5.37 - AN 5.37 Bhojana: Food
    AN 5.38 - AN 5.38 Saddha: Faith
    AN 5.39 - AN 5.39 Putta: A Child
    AN 5.40 - AN 5.40 Mahāsālaputta: Great Sal Trees
AN 5..5.. - AN 5 vagga 5 Muṇḍa-rāja: Munda the King
    AN 5.41 - AN 5.41 Ādiya: Getting Rich
    AN 5.42 - AN 5.42 Sappurisa: A Good Person
    AN 5.43 - AN 5.43 Iṭṭha: Likable
    AN 5.44 - AN 5.44 Manāpadāyī: Agreeable
    AN 5.45 - AN 5.45 Puññābhisanda: Overflowing Merit
    AN 5.46 - AN 5.46 Sampadā: Success
    AN 5.47 - AN 5.47 Dhana: Wealth
    AN 5.48 - AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had
    AN 5.49 - AN 5.49 Kosala: The King of Kosala
    AN 5.50 - AN 5.50 Nārada: With Nārada
AN 5..6.. - AN 5 vagga 6 Nīvaraṇa: Hindrances
    AN 5.51 - AN 5.51 Āvaraṇa: Obstacles
    AN 5.52 - AN 5.52 Akusalarāsi: A Heap of the Unskillful
    AN 5.53 - AN 5.53 Padhāniyaṅga: Factors That Support Meditation
    AN 5.54 - AN 5.54 Samaya: Times Good for Meditation
    AN 5.55 - AN 5.55 Mātāputta: Mother and Son
    AN 5.56 - AN 5.56 Upajjhāya: Mentor
    AN 5.57 - AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection
    AN 5.58 - AN 5.58 Licchavikumāraka: The Licchavi Youths
    AN 5.59 - AN 5.59 Paṭhamavuḍḍhapabbajita: Gone Forth When Old (1st)
    AN 5.60 - AN 5.60 Dutiyavuḍḍhapabbajita: Gone Forth When Old (2nd)
AN 5..7.. - AN 5 vagga 7 Saññā: Perceptions
    AN 5.61 - AN 5.61 Paṭhamasaññā: Perceptions (1st)
    AN 5.62 - AN 5.62 Dutiyasaññā: Perceptions (2nd)
    AN 5.63 - AN 5.63 Paṭhamavaḍḍhi: Growth (1st)
    AN 5.64 - AN 5.64 Dutiyavaḍḍhi: Growth (2nd)
    AN 5.65 - AN 5.65 Sākaccha: Discussion
    AN 5.66 - AN 5.66 Sājīva: Sharing Life
    AN 5.67 - AN 5.67 Paṭhamaiddhipāda: Bases of Psychic Power (1st)
    AN 5.68 - AN 5.68 Dutiyaiddhipāda: Bases of Psychic Power (2nd)
    AN 5.69 - AN 5.69 Nibbidā: disenchantment
    AN 5.70 - AN 5.70 Āsavakkhaya: The Ending of Defilements
AN 5..8.. - AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle
    AN 5.71 - AN 5.71 Paṭhamacetovimuttiphala: Freedom of Heart is the Fruit (1st)
    AN 5.72 - AN 5.72 Dutiyacetovimuttiphala: Freedom of Heart is the Fruit (2nd)
    AN 5.73 - AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)
    AN 5.74 - AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)
    AN 5.75 - AN 5.75 Paṭhamayodhājīva: Warriors (1st)
    AN 5.76 - AN 5.76 Dutiyayodhājīva: Warriors (2nd)
    AN 5.77 - AN 5.77 Paṭhamaanāgatabhaya: Future Perils (1st)
    AN 5.78 - AN 5.78 Dutiyaanāgatabhaya: Future Perils (2nd)
    AN 5.79 - AN 5.79 Tatiyaanāgatabhaya: Future Perils (3rd)
    AN 5.80 - AN 5.80 Catutthaanāgatabhaya: Future Perils (4th)
AN 5..9.. - AN 5 vagga 9 Thera: Elders
    AN 5.81 - AN 5.81 Rajanīya: Desirable
    AN 5.82 - AN 5.82 Vītarāga: Free of Greed
    AN 5.83 - AN 5.83 Kuhaka: Deceiver
    AN 5.84 - AN 5.84 Assaddha: Faithless
    AN 5.85 - AN 5.85 Akkhama: Cannot Endure
    AN 5.86 - AN 5.86 Paṭisambhidāpatta: Attaining the Methods of Textual Analysis
    AN 5.87 - AN 5.87 Sīlavanta: Ethical
    AN 5.88 - AN 5.88 Thera: Senior monks
    AN 5.89 - AN 5.89 Paṭhamasekha: A Trainee (1st)
    AN 5.90 - AN 5.90 Dutiyasekha: A Trainee (2nd)
AN 5..10.. - AN 5 vagga 10 Kakudha: (name of person)
    AN 5.91 - AN 5.91 Paṭhamasampadā: Accomplishments (1st)
    AN 5.92 - AN 5.92 Dutiyasampadā: Accomplishment (2nd)
    AN 5.93 - AN 5.93 Byākaraṇa: Declarations
    AN 5.94 - AN 5.94 Phāsuvihāra: Living Comfortably
    AN 5.95 - AN 5.95 Akuppa: Unshakable
    AN 5.96 - AN 5.96 Sutadhara: Remembering What You’ve Learned
    AN 5.97 - AN 5.97 Kathā: Talk
    AN 5.98 - AN 5.98 Āraññaka: In the Wilderness
    AN 5.99 - AN 5.99 Sīha: The Lion
    AN 5.100 - AN 5.100 Kakudhathera: With Kakudha
AN 5..11.. - AN 5 vagga 11 Phāsu-vihāra: comfortable living
    AN 5.101 - AN 5.101 Sārajja: Assurance
    AN 5.102 - AN 5.102 Ussaṅkita: Suspected
    AN 5.103 - AN 5.103 Mahācora: A Master Thief
    AN 5.104 - AN 5.104 Samaṇasukhumāla: An Exquisite Ascetic of Ascetics
    AN 5.105 - AN 5.105 Phāsuvihāra: Living Comfortably
    AN 5.106 - AN 5.106 Ānanda: With Ānanda
    AN 5.107 - AN 5.107 Sīla: Ethics
    AN 5.108 - AN 5.108 Asekha: An adept
    AN 5.109 - AN 5.109 Cātuddisa: All Four Directions
    AN 5.110 - AN 5.110 Arañña: Wilderness
AN 5..12.. - AN 5 vagga 12 Andhakavinda: (name of place)
    AN 5.111 - AN 5.111 Kulūpaka: Visiting Families
    AN 5.112 - AN 5.112 Pacchāsamaṇa: An Ascetic to Follow Behind on Almsround
    AN 5.113 - AN 5.113 Sammāsamādhi: Right undistractible-lucidity
    AN 5.114 - AN 5.114 Andhakavinda: At Andhakavinda
    AN 5.115 - AN 5.115 Maccharinī: Stingy
    AN 5.116 - AN 5.116 Vaṇṇanā: Praise
    AN 5.117 - AN 5.117 Issukinī: Envious
    AN 5.118 - AN 5.118 Micchādiṭṭhika: Having Wrong View
    AN 5.119 - AN 5.119 Micchāvācā: Wrong Speech
    AN 5.120 - AN 5.120 Micchāvāyāma: Wrong Effort
AN 5..13.. - AN 5 vagga 13 Gilāna: Sickness
    AN 5.121 - AN 5.121 Gilāna: Sick
    AN 5.122 - AN 5.122 Satisūpaṭṭhita: rememberfulness Well Established
    AN 5.123 - AN 5.123 Paṭhamaupaṭṭhāka: A Carer (1st)
    AN 5.124 - AN 5.124 Dutiyaupaṭṭhāka: A Carer (2nd)
    AN 5.125 - AN 5.125 Paṭhamaanāyussā: Longevity (1st)
    AN 5.126 - AN 5.126 Dutiyaanāyussā: Longevity (2nd)
    AN 5.127 - AN 5.127 Vapakāsa: Living Apart
    AN 5.128 - AN 5.128 Samaṇasukha: An Ascetic’s Happiness
    AN 5.129 - AN 5.129 Parikuppa: Fatal Wounds
    AN 5.130 - AN 5.130 Byasana: Loss
AN 5..14.. - AN 5 vagga 14 Rāja: Kings
    AN 5.131 - AN 5.131 Paṭhamacakkānuvattana: Wielding Power (1st)
    AN 5.132 - AN 5.132 Dutiyacakkānuvattana: Wielding Power (2nd)
    AN 5.133 - AN 5.133 Dhammarājā: A Dharmic King
    AN 5.134 - AN 5.134 Yassaṃdisaṃ: In Whatever Region
    AN 5.135 - AN 5.135 Paṭhamapatthanā: Aspiration (1st)
    AN 5.136 - AN 5.136 Dutiyapatthanā: Aspiration (2nd)
    AN 5.137 - AN 5.137 Appaṃsupati: Little Sleep
    AN 5.138 - AN 5.138 Bhattādaka: Eating Food
    AN 5.139 - AN 5.139 Akkhama: Cannot Endure
    AN 5.140 - AN 5.140 Sota: A Listener
AN 5..15.. - AN 5 vagga 15 Tikaṇḍakī: (name of place)
    AN 5.141 - AN 5.141 Avajānāti: Scorn
    AN 5.142 - AN 5.142 Ārabhati: Violation
    AN 5.143 - AN 5.143 Sārandada: At Sārandada
    AN 5.144 - AN 5.144 Tikaṇḍakī: At Tikaṇḍakī
    AN 5.145 - AN 5.145 Niraya: Hell
    AN 5.146 - AN 5.146 Mitta: A Friend
    AN 5.147 - AN 5.147 Asappurisadāna: Gifts of a Bad Person
    AN 5.148 - AN 5.148 Sappurisadāna: Gifts of a Good Person
    AN 5.149 - AN 5.149 Paṭhamasamayavimutta: Temporarily Free (1st)
    AN 5.150 - AN 5.150 Dutiyasamayavimutta: Temporarily Free (2nd)
AN 5..16.. - AN 5 vagga 16 Sa-d-dhamma: True Dharma
    AN 5.151 - AN 5.151 Paṭhama-sammatta-niyāma: Inevitability Regarding the Right Path (1st)
    AN 5.152 - AN 5.152 Dutiyasammattaniyāma: Inevitability Regarding the Right Path (2nd)
    AN 5.153 - AN 5.153 Tatiyasammattaniyāma: Inevitability Regarding the Right Path (3rd)
    AN 5.154 - AN 5.154 Paṭhamasaddhammasammosa: The Decline of the true Dharma (1st)
    AN 5.155 - AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)
    AN 5.156 - AN 5.156 Tatiyasaddhammasammosa: The Decline of the true Dharma (3rd)
    AN 5.157 - AN 5.157 Dukkathā: Inappropriate Talk
    AN 5.158 - AN 5.158 Sārajja: Timidity
    AN 5.159 - AN 5.159 Udāyī: With Udāyī
    AN 5.160 - AN 5.160 Duppaṭivinodaya: Hard to Get Rid Of
AN 5..17.. - AN 5 vagga 17 Āghāta: Resentment
    AN 5.161 - AN 5.161 Paṭhamaāghātapaṭivinaya: Getting Rid of Resentment (1st)
    AN 5.162 - AN 5.162 Dutiyaāghātapaṭivinaya: Getting Rid of Resentment (2nd)
    AN 5.163 - AN 5.163 Sākaccha: Discussions
    AN 5.164 - AN 5.164 Sājīva: Sharing a Way of Life
    AN 5.165 - AN 5.165 Pañhapucchā: Asking Questions
    AN 5.166 - AN 5.166 Nirodha: Cessation
    AN 5.167 - AN 5.167 Codanā: Accusation
    AN 5.168 - AN 5.168 Sīla: Ethics
    AN 5.169 - AN 5.169 Khippanisanti: Quick-witted
    AN 5.170 - AN 5.170 Bhaddaji: With Bhaddaji
AN 5..18.. - AN 5 vagga 18 Upāsaka: Lay Follower
    AN 5.171 - AN 5.171 Sārajja: Timidity
    AN 5.172 - AN 5.172 Visārada: Assured
    AN 5.173 - AN 5.173 Niraya: Hell
    AN 5.174 - AN 5.174 Vera: Threats
    AN 5.175 - AN 5.175 Caṇḍāla: Outcaste
    AN 5.176 - AN 5.176 Pīti: Rapture
    AN 5.177 - AN 5.177 Vaṇijjā: Trades
    AN 5.178 - AN 5.178 Rājā: Kings
    AN 5.179 - AN 5.179 Gihi: A Layperson
    AN 5.180 - AN 5.180 Gavesī: About Gavesī
AN 5..19.. - AN 5 vagga 19 Arañña: Wilderness
    AN 5.181 - AN 5.181 Āraññika: Wilderness Dwellers
    AN 5.182 - AN 5.182 Cīvara: Robes
    AN 5.183 - AN 5.183 Rukkhamūlika: Dwelling at the Root of a Tree
    AN 5.184 - AN 5.184 Sosānika: Charnel Ground Dwellers
    AN 5.185 - AN 5.185 Abbhokāsika: Open Air Dwellers
    AN 5.186 - AN 5.186 Nesajjika: Those Who Never Lie Down
    AN 5.187 - AN 5.187 Yathāsanthatika: Those Who Sleep Wherever a Mat is Laid
    AN 5.188 - AN 5.188 Ekāsanika: Those Who Eat in One Sitting
    AN 5.189 - AN 5.189 Khalupacchābhattika: Refusers of Late Food
    AN 5.190 - AN 5.190 Pattapiṇḍika: Those Who Eat Only From the Almsbowl
AN 5..20.. - AN 5 vagga 20 Brāhmaṇa-: Brahmins
    AN 5.191 - AN 5.191 Soṇa: Dogs
    AN 5.192 - AN 5.192 Doṇabrāhmaṇa: With the Brahmin Doṇa
    AN 5.193 - AN 5.193 Saṅgārava: With Saṅgārava
    AN 5.194 - AN 5.194 Kāraṇapālī: With Kāraṇapālī
    AN 5.195 - AN 5.195 Piṅgiyānī: Piṅgiyānī
    AN 5.196 - AN 5.196 Mahāsupina: The Great Dreams
    AN 5.197 - AN 5.197 Vassa: Obstacles to Rain
    AN 5.198 - AN 5.198 Vācā: Well-Spoken Words
    AN 5.199 - AN 5.199 Kula: Families
    AN 5.200 - AN 5.200 Nissāraṇīya: Elements of Escape
AN 5..21.. - AN 5 vagga 21 Kimila-: (name of person)
    AN 5.201 - AN 5.201 Kimila: With Kimbila
    AN 5.202 - AN 5.202 Dhammassavana: Listening to The Dharma
    AN 5.203 - AN 5.203 Assājānīya: A Thoroughbred
    AN 5.204 - AN 5.204 Bala: Powers
    AN 5.205 - AN 5.205 Cetokhila: Emotional Barrenness
    AN 5.206 - AN 5.206 Vinibandha: Shackles
    AN 5.207 - AN 5.207 Yāgu: Porridge
    AN 5.208 - AN 5.208 Dantakaṭṭha: Chew Sticks
    AN 5.209 - AN 5.209 Gītassara: The Sound of Singing
    AN 5.210 - AN 5.210 Muṭṭhassati: Unrememberful
AN 5..22.. - AN 5 vagga 22 Akkosaka-: : Abuser
    AN 5.211 - AN 5.211 Akkosaka: An Abuser
    AN 5.212 - AN 5.212 Bhaṇḍanakāraka: Starting Arguments
    AN 5.213 - AN 5.213 Sīla: Ethics
    AN 5.214 - AN 5.214 Bahubhāṇi: Someone Who Talks a Lot
    AN 5.215 - AN 5.215 Paṭhamaakkhanti: Intolerance (1st)
    AN 5.216 - AN 5.216 Dutiyaakkhanti: Intolerance (2nd)
    AN 5.217 - AN 5.217 Paṭhamaapāsādika: Uninspiring Conduct (1st)
    AN 5.218 - AN 5.218 Dutiyaapāsādika: Uninspiring Conduct (2nd)
    AN 5.219 - AN 5.219 Aggi: Fire
    AN 5.220 - AN 5.220 Madhurā: About Madhurā
AN 5..23.. - AN 5 vagga 23 Dīgha-cārika: : Long Wandering
    AN 5.221 - AN 5.221 Paṭhamadīghacārika: Long Wandering (1st)
    AN 5.222 - AN 5.222 Dutiyadīghacārika: Long Wandering (2nd)
    AN 5.223 - AN 5.223 Atinivāsa: Overstaying
    AN 5.224 - AN 5.224 Maccharī: Stingy
    AN 5.225 - AN 5.225 Paṭhamakulūpaka: Visiting Families (1st)
    AN 5.226 - AN 5.226 Dutiyakulūpaka: Visiting Families (2nd)
    AN 5.227 - AN 5.227 Bhoga: Riches
    AN 5.228 - AN 5.228 Ussūrabhatta: Eating Late
    AN 5.229 - AN 5.229 Paṭhamakaṇhasappa: Black Snakes (1st)
    AN 5.230 - AN 5.230 Dutiyakaṇhasappa: Black Snakes (2nd)
AN 5..24.. - AN 5 vagga 24 Āvāsika: Resident monk
    AN 5.231 - AN 5.231 Āvāsika: A Resident monk
    AN 5.232 - AN 5.232 Piya: Liked
    AN 5.233 - AN 5.233 Sobhana: Beautification
    AN 5.234 - AN 5.234 Bahūpakāra: Very Helpful
    AN 5.235 - AN 5.235 Anukampa: A Compassionate monk
    AN 5.236 - AN 5.236 Paṭhamaavaṇṇāraha: Deserving Criticism (1st)
    AN 5.237 - AN 5.237 Dutiyaavaṇṇāraha: Deserving Criticism (2nd)
    AN 5.238 - AN 5.238 Tatiyaavaṇṇāraha: Deserving Criticism (3rd)
    AN 5.239 - AN 5.239 Paṭhamamacchariya: Stinginess (1st)
    AN 5.240 - AN 5.240 Dutiyamacchariya: Stinginess (2nd)
AN 5..25.. - AN 5 vagga 25 Du-c-carita: Bad Conduct
    AN 5.241 - AN 5.241 Paṭhamaduccarita: Bad Conduct (1st)
    AN 5.242 - AN 5.242 Paṭhamakāyaduccarita: Bad Bodily Conduct (1st)
    AN 5.243 - AN 5.243 Paṭhamavacīduccarita: Bad Verbal Conduct (1st)
    AN 5.244 - AN 5.244 Paṭhamamanoduccarita: Bad Mental Conduct (1st)
    AN 5.245 - AN 5.245 Dutiyaduccarita: Bad Conduct (2nd)
    AN 5.246 - AN 5.246 Dutiyakāyaduccarita: Bad Bodily Conduct (2nd)
    AN 5.247 - AN 5.247 Dutiyavacīduccarita: Bad Verbal Conduct (2nd)
    AN 5.248 - AN 5.248 Dutiyamanoduccarita: Bad Mental Conduct (2nd)
    AN 5.249 - AN 5.249 Sivathika: A Charnel Ground
    AN 5.250 - AN 5.250 Puggalappasāda: Faith in Individuals
AN 5..26.. - AN 5 vagga 26 Upasampadā: Ordination
    AN 5.251 - AN 5.251 Upasampādetabba: Who Should Give Ordination
    AN 5.252 - AN 5.252 Nissaya: Who Should Give Dependence
    AN 5.253 - AN 5.253 Sāmaṇera: Who Should Have a Novice as Attendant
    AN 5.254 - AN 5.254 Pañcamacchariya: Five Kinds of Stinginess
    AN 5.255 - AN 5.255 Macchariyappahāna: Giving Up Stinginess
    AN 5.256 - AN 5.256 Paṭhamajhāna: The First jhāna
    AN 5.264 - AN 5.264 Aparapaṭhamajhāna: Another Discourse on the First jhāna
    AN 5.272 - AN 5.272 Bhattuddesaka: A Meal Assigner
    AN 5.286 - AN 5.286 Bhikkhu: A Monk
    AN 5.293 - AN 5.293 Ājīvaka: An Ājīvaka
AN 5..29.. - AN 5 vagga 29 Rāga-peyyāla: Abbreviated Texts Beginning With Greed

detailed TOC

 AN 5 – AN 5 all suttas
AN 5..1.. - AN 5 vagga 1 Sekha-bala: Powers of a Trainee
    AN 5.1 - AN 5.1 Saṅkhitta: In Brief
    AN 5.2 - AN 5.2 Vitthata: In Detail
    AN 5.3 - AN 5.3 Dukkha: Suffering
    AN 5.4 - AN 5.4 Yathābhata: Cast Down
    AN 5.5 - AN 5.5 Sikkhā: Disrobing
    AN 5.6 - AN 5.6 Samāpatti: Becoming
    AN 5.7 - AN 5.7 Kāma: Sensual Pleasures
    AN 5.8 - AN 5.8 Cavana: Failure
    AN 5.9 - AN 5.9 Paṭhamaagārava: Disrespect (1st)
    AN 5.10 - AN 5.10 Dutiyaagārava: Disrespect (2nd)
AN 5..2.. - AN 5 vagga 2 Bala: Powers
    AN 5.11 - AN 5.11 Ananussuta: Not Learned From Anyone Else
    AN 5.12 - AN 5.12 Kūṭa: Peak
    AN 5.13 - AN 5.13 Saṅkhitta: In Brief
    AN 5.14 - AN 5.14 Vitthata: In Detail
    AN 5.15 - AN 5.15 Daṭṭhabba: Should Be Seen
    AN 5.16 - AN 5.16 Punakūṭa: The Peak, Again
    AN 5.17 - AN 5.17 Paṭhamahita: One’s Own Welfare
    AN 5.18 - AN 5.18 Dutiyahita: Welfare of Others (2nd)
    AN 5.19 - AN 5.19 Tatiyahita: The Welfare of Neither
    AN 5.20 - AN 5.20 Catutthahita: The Welfare of Both
AN 5..3.. - AN 5 vagga 3 Pañcaṅgika: With Five Factors
    AN 5.21 - AN 5.21 Paṭhamaagārava: Disrespect (1st)
    AN 5.22 - AN 5.22 Dutiyaagārava: Disrespect (2nd)
    AN 5.23 - AN 5.23 Upakkilesa: Corruptions
    AN 5.24 - AN 5.24 Dussīla: Unethical
    AN 5.25 - AN 5.25 Anuggahita: Supported
    AN 5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom
        AN 5.26.1 - First jhāna possible while hearing live dhamma talk
            AN 5.26.1.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.2 - Giving a dhamma talk leads to himself getting jhāna
            AN 5.26.2.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.3 - Reciting memorized dhamma passage leads to jhāna
            AN 5.26.3.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.4 - first jhāna possible while thinking and pondering memorized dhamma
            AN 5.26.4.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.5 - No V&V, undirected samādhi into 2nd jhāna or higher
            AN 5.26.5.7 - (refrain: 7sb☀️ → jhāna → arahantship)
    AN 5.27 - AN 5.27 Samādhi: undistractible-lucidity
    AN 5.28 - AN 5.28 Pañcaṅgika: With Five Factors
    AN 5.29 - AN 5.29 caṅkama: walking [with samādhi]
    AN 5.30 - AN 5.30 Nāgita: With Nāgita
AN 5..4.. - AN 5 vagga 4 Sumana: (name of disciple)
    AN 5.31 - AN 5.31 Sumana: With Sumanā
    AN 5.32 - AN 5.32 Cundī: With Cundī
    AN 5.33 - AN 5.33 Uggaha: With Uggaha
    AN 5.34 - AN 5.34 Sīhasenāpati: With General Sīha
    AN 5.35 - AN 5.35 Dānānisaṃsa: The Benefits of Giving
    AN 5.36 - AN 5.36 Kāladāna: Timely Gifts
    AN 5.37 - AN 5.37 Bhojana: Food
    AN 5.38 - AN 5.38 Saddha: Faith
    AN 5.39 - AN 5.39 Putta: A Child
    AN 5.40 - AN 5.40 Mahāsālaputta: Great Sal Trees
AN 5..5.. - AN 5 vagga 5 Muṇḍa-rāja: Munda the King
    AN 5.41 - AN 5.41 Ādiya: Getting Rich
    AN 5.42 - AN 5.42 Sappurisa: A Good Person
    AN 5.43 - AN 5.43 Iṭṭha: Likable
    AN 5.44 - AN 5.44 Manāpadāyī: Agreeable
    AN 5.45 - AN 5.45 Puññābhisanda: Overflowing Merit
    AN 5.46 - AN 5.46 Sampadā: Success
    AN 5.47 - AN 5.47 Dhana: Wealth
    AN 5.48 - AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had
    AN 5.49 - AN 5.49 Kosala: The King of Kosala
    AN 5.50 - AN 5.50 Nārada: With Nārada
AN 5..6.. - AN 5 vagga 6 Nīvaraṇa: Hindrances
    AN 5.51 - AN 5.51 Āvaraṇa: Obstacles
        AN 5.51.5 - (STED 5niv⛅ )
        AN 5.51.6 - (under influence of 5niv, monk can’t see clearly)
        AN 5.51.7 - (simile of river getting split and losing power)
        AN 5.51.8 - (repeat: under influence of 5niv, monk can’t see clearly)
        AN 5.51.9 - (monk NOT under influence of 5niv can know and see)
        AN 5.51.10 - (simile: undispersed river is mighty)
        AN 5.51.11 - (repeat: monk NOT under influence of 5niv can know and see)
    AN 5.52 - AN 5.52 Akusalarāsi: A Heap of the Unskillful
    AN 5.53 - AN 5.53 Padhāniyaṅga: Factors That Support Meditation
    AN 5.54 - AN 5.54 Samaya: Times Good for Meditation
    AN 5.55 - AN 5.55 Mātāputta: Mother and Son
    AN 5.56 - AN 5.56 Upajjhāya: Mentor
    AN 5.57 - AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection
    AN 5.58 - AN 5.58 Licchavikumāraka: The Licchavi Youths
    AN 5.59 - AN 5.59 Paṭhamavuḍḍhapabbajita: Gone Forth When Old (1st)
    AN 5.60 - AN 5.60 Dutiyavuḍḍhapabbajita: Gone Forth When Old (2nd)
AN 5..7.. - AN 5 vagga 7 Saññā: Perceptions
    AN 5.61 - AN 5.61 Paṭhamasaññā: Perceptions (1st)
    AN 5.62 - AN 5.62 Dutiyasaññā: Perceptions (2nd)
    AN 5.63 - AN 5.63 Paṭhamavaḍḍhi: Growth (1st)
    AN 5.64 - AN 5.64 Dutiyavaḍḍhi: Growth (2nd)
    AN 5.65 - AN 5.65 Sākaccha: Discussion
    AN 5.66 - AN 5.66 Sājīva: Sharing Life
    AN 5.67 - AN 5.67 Paṭhamaiddhipāda: Bases of Psychic Power (1st)
    AN 5.68 - AN 5.68 Dutiyaiddhipāda: Bases of Psychic Power (2nd)
    AN 5.69 - AN 5.69 Nibbidā: disenchantment
    AN 5.70 - AN 5.70 Āsavakkhaya: The Ending of Defilements
AN 5..8.. - AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle
    AN 5.71 - AN 5.71 Paṭhamacetovimuttiphala: Freedom of Heart is the Fruit (1st)
    AN 5.72 - AN 5.72 Dutiyacetovimuttiphala: Freedom of Heart is the Fruit (2nd)
    AN 5.73 - AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)
    AN 5.74 - AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)
    AN 5.75 - AN 5.75 Paṭhamayodhājīva: Warriors (1st)
    AN 5.76 - AN 5.76 Dutiyayodhājīva: Warriors (2nd)
    AN 5.77 - AN 5.77 Paṭhamaanāgatabhaya: Future Perils (1st)
    AN 5.78 - AN 5.78 Dutiyaanāgatabhaya: Future Perils (2nd)
    AN 5.79 - AN 5.79 Tatiyaanāgatabhaya: Future Perils (3rd)
    AN 5.80 - AN 5.80 Catutthaanāgatabhaya: Future Perils (4th)
AN 5..9.. - AN 5 vagga 9 Thera: Elders
    AN 5.81 - AN 5.81 Rajanīya: Desirable
    AN 5.82 - AN 5.82 Vītarāga: Free of Greed
    AN 5.83 - AN 5.83 Kuhaka: Deceiver
    AN 5.84 - AN 5.84 Assaddha: Faithless
    AN 5.85 - AN 5.85 Akkhama: Cannot Endure
    AN 5.86 - AN 5.86 Paṭisambhidāpatta: Attaining the Methods of Textual Analysis
    AN 5.87 - AN 5.87 Sīlavanta: Ethical
    AN 5.88 - AN 5.88 Thera: Senior monks
    AN 5.89 - AN 5.89 Paṭhamasekha: A Trainee (1st)
    AN 5.90 - AN 5.90 Dutiyasekha: A Trainee (2nd)
AN 5..10.. - AN 5 vagga 10 Kakudha: (name of person)
    AN 5.91 - AN 5.91 Paṭhamasampadā: Accomplishments (1st)
    AN 5.92 - AN 5.92 Dutiyasampadā: Accomplishment (2nd)
    AN 5.93 - AN 5.93 Byākaraṇa: Declarations
    AN 5.94 - AN 5.94 Phāsuvihāra: Living Comfortably
    AN 5.95 - AN 5.95 Akuppa: Unshakable
    AN 5.96 - AN 5.96 Sutadhara: Remembering What You’ve Learned
    AN 5.97 - AN 5.97 Kathā: Talk
    AN 5.98 - AN 5.98 Āraññaka: In the Wilderness
    AN 5.99 - AN 5.99 Sīha: The Lion
    AN 5.100 - AN 5.100 Kakudhathera: With Kakudha
AN 5..11.. - AN 5 vagga 11 Phāsu-vihāra: comfortable living
    AN 5.101 - AN 5.101 Sārajja: Assurance
    AN 5.102 - AN 5.102 Ussaṅkita: Suspected
    AN 5.103 - AN 5.103 Mahācora: A Master Thief
    AN 5.104 - AN 5.104 Samaṇasukhumāla: An Exquisite Ascetic of Ascetics
    AN 5.105 - AN 5.105 Phāsuvihāra: Living Comfortably
    AN 5.106 - AN 5.106 Ānanda: With Ānanda
    AN 5.107 - AN 5.107 Sīla: Ethics
    AN 5.108 - AN 5.108 Asekha: An adept
    AN 5.109 - AN 5.109 Cātuddisa: All Four Directions
    AN 5.110 - AN 5.110 Arañña: Wilderness
AN 5..12.. - AN 5 vagga 12 Andhakavinda: (name of place)
    AN 5.111 - AN 5.111 Kulūpaka: Visiting Families
    AN 5.112 - AN 5.112 Pacchāsamaṇa: An Ascetic to Follow Behind on Almsround
    AN 5.113 - AN 5.113 Sammā-samādhi: Right undistractible-lucidity
    AN 5.114 - AN 5.114 Andhakavinda: At Andhakavinda
    AN 5.115 - AN 5.115 Maccharinī: Stingy
    AN 5.116 - AN 5.116 Vaṇṇanā: Praise
    AN 5.117 - AN 5.117 Issukinī: Envious
    AN 5.118 - AN 5.118 Micchādiṭṭhika: Having Wrong View
    AN 5.119 - AN 5.119 Micchāvācā: Wrong Speech
    AN 5.120 - AN 5.120 Micchāvāyāma: Wrong Effort
AN 5..13.. - AN 5 vagga 13 Gilāna: Sickness
    AN 5.121 - AN 5.121 Gilāna: Sick
    AN 5.122 - AN 5.122 Satisūpaṭṭhita: rememberfulness Well Established
    AN 5.123 - AN 5.123 Paṭhamaupaṭṭhāka: A Carer (1st)
    AN 5.124 - AN 5.124 Dutiyaupaṭṭhāka: A Carer (2nd)
    AN 5.125 - AN 5.125 Paṭhamaanāyussā: Longevity (1st)
    AN 5.126 - AN 5.126 Dutiyaanāyussā: Longevity (2nd)
    AN 5.127 - AN 5.127 Vapakāsa: Living Apart
    AN 5.128 - AN 5.128 Samaṇasukha: An Ascetic’s Happiness
    AN 5.129 - AN 5.129 Parikuppa: Fatal Wounds
    AN 5.130 - AN 5.130 Byasana: Loss
AN 5..14.. - AN 5 vagga 14 Rāja: Kings
    AN 5.131 - AN 5.131 Paṭhamacakkānuvattana: Wielding Power (1st)
    AN 5.132 - AN 5.132 Dutiyacakkānuvattana: Wielding Power (2nd)
    AN 5.133 - AN 5.133 Dhammarājā: A Dharmic King
    AN 5.134 - AN 5.134 Yassaṃdisaṃ: In Whatever Region
    AN 5.135 - AN 5.135 Paṭhamapatthanā: Aspiration (1st)
    AN 5.136 - AN 5.136 Dutiyapatthanā: Aspiration (2nd)
    AN 5.137 - AN 5.137 Appaṃsupati: Little Sleep
    AN 5.138 - AN 5.138 Bhattādaka: Eating Food
    AN 5.139 - AN 5.139 Akkhama: Cannot Endure
        AN 5.139.1 - (five ways elephant not resilient)
            AN 5.139.1.1 - (form)
            AN 5.139.1.2 - (sound)
            AN 5.139.1.3 - (smell)
            AN 5.139.1.4 - (taste)
            AN 5.139.1.5 - (touch)
        AN 5.139.2 - (five ways monk not resilient)
            AN 5.139.2.1 - (form)
            AN 5.139.2.2 - (sound)
            AN 5.139.2.3 - (smell)
            AN 5.139.2.4 - (taste)
            AN 5.139.2.5 - (touch)
        AN 5.139.3 - (five ways elephant is resilient)
            AN 5.139.3.1 - (form)
            AN 5.139.3.2 - (sound)
            AN 5.139.3.3 - (smell)
            AN 5.139.3.4 - (taste)
            AN 5.139.3.5 - (touch)
        AN 5.139.4 - (five ways monk is resilient)
            AN 5.139.4.1 - (form)
            AN 5.139.4.2 - (sound)
            AN 5.139.4.3 - (smell)
            AN 5.139.4.4 - (taste)
            AN 5.139.4.5 - (touch)
    AN 5.140 - AN 5.140 Sota: A Listener
AN 5..15.. - AN 5 vagga 15 Tikaṇḍakī: (name of place)
    AN 5.141 - AN 5.141 Avajānāti: Scorn
    AN 5.142 - AN 5.142 Ārabhati: Violation
    AN 5.143 - AN 5.143 Sārandada: At Sārandada
    AN 5.144 - AN 5.144 Tikaṇḍakī: At Tikaṇḍakī
    AN 5.145 - AN 5.145 Niraya: Hell
    AN 5.146 - AN 5.146 Mitta: A Friend
    AN 5.147 - AN 5.147 Asappurisadāna: Gifts of a Bad Person
    AN 5.148 - AN 5.148 Sappurisadāna: Gifts of a Good Person
    AN 5.149 - AN 5.149 Paṭhamasamayavimutta: Temporarily Free (1st)
    AN 5.150 - AN 5.150 Dutiyasamayavimutta: Temporarily Free (2nd)
AN 5..16.. - AN 5 vagga 16 Sa-d-dhamma: True Dharma
    AN 5.151 - AN 5.151 Paṭhama-sammatta-niyāma: Inevitability Regarding the Right Path (1st)
    AN 5.152 - AN 5.152 Dutiyasammattaniyāma: Inevitability Regarding the Right Path (2nd)
    AN 5.153 - AN 5.153 Tatiyasammattaniyāma: Inevitability Regarding the Right Path (3rd)
    AN 5.154 - AN 5.154 Paṭhamasaddhammasammosa: The Decline of the true Dharma (1st)
    AN 5.155 - AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)
    AN 5.156 - AN 5.156 Tatiyasaddhammasammosa: The Decline of the true Dharma (3rd)
    AN 5.157 - AN 5.157 Dukkathā: Inappropriate Talk
    AN 5.158 - AN 5.158 Sārajja: Timidity
    AN 5.159 - AN 5.159 Udāyī: With Udāyī
    AN 5.160 - AN 5.160 Duppaṭivinodaya: Hard to Get Rid Of
AN 5..17.. - AN 5 vagga 17 Āghāta: Resentment
    AN 5.161 - AN 5.161 Paṭhamaāghātapaṭivinaya: Getting Rid of Resentment (1st)
        AN 5.161.1 – (rid resentment with metta)
        AN 5.161.2 – (rid resentment with karuna)
        AN 5.161.3 – (rid resentment with upekkha)
        AN 5.161.4 – (rid resentment with forgetting and no attention)
        AN 5.161.5 – (rid resentment with kamma-s-saka, insight on owner of their action)
    AN 5.162 - AN 5.162 Dutiyaāghātapaṭivinaya: Getting Rid of Resentment (2nd)
        AN 5.162.1 – (body impure, speech pure ↔ mudita simile: salvage good part of rag)
        AN 5.162.2 – (speech impure, body pure ↔ mudita simile: lotus pond sweep aside moss)
        AN 5.162.3 – (speech impure, body impure, mind sometimes pure ↔ mudita simile: water in cow’s hoof print)
        AN 5.162.3 – (speech impure, body impure, mind sometimes pure ↔ simile: water in cow’s hoof print)
        AN 5.162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from villiage)
        AN 5.162.5 – (speech pure, body pure, mind pure ↔ mudita simile: man dying of thirst finds lotus pond with clean water and shade)
    AN 5.163 - AN 5.163 Sākaccha: Discussions
    AN 5.164 - AN 5.164 Sājīva: Sharing a Way of Life
    AN 5.165 - AN 5.165 Pañhapucchā: Asking Questions
    AN 5.166 - AN 5.166 Nirodha: Cessation
    AN 5.167 - AN 5.167 Codanā: Accusation
    AN 5.168 - AN 5.168 Sīla: Ethics
    AN 5.169 - AN 5.169 Khippanisanti: Quick-witted
    AN 5.170 - AN 5.170 Bhaddaji: With Bhaddaji
AN 5..18.. - AN 5 vagga 18 Upāsaka: Lay Follower
    AN 5.171 - AN 5.171 Sārajja: Timidity
    AN 5.172 - AN 5.172 Visārada: Assured
    AN 5.173 - AN 5.173 Niraya: Hell
    AN 5.174 - AN 5.174 Vera: Threats
    AN 5.175 - AN 5.175 Caṇḍāla: Outcaste
    AN 5.176 - AN 5.176 Pīti: Rapture
        AN 5.176.1 - (Buddha tells Anāthapiṇḍika and 500 lay followers not to be content with just merit of donating requisites to sangha)
        AN 5.176.2 - (They should develop first jhāna)
        AN 5.176.3 - (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)
        AN 5.176.5 - (these 5 things not present in pīti/rapture)
            AN 5.176.5.1 - (Kāma’s dukkha & domanassa)
            AN 5.176.5.2 - (Kāma’s sukha & somanassa)
            AN 5.176.5.3 - (A-kusala dukkha & domanassa)
            AN 5.176.5.4 - (A-kusala sukha & somanassa)
            AN 5.176.5.5 - (Kusala dukkha & domanassa)
        AN 5.176.6 - (buddha praises sāriputta and confirms instructions)
    AN 5.177 - AN 5.177 Vaṇijjā: Trades
    AN 5.178 - AN 5.178 Rājā: Kings
        AN 5.178.1 - (king doesn’t execute person who has given up killing creatures)
        AN 5.178.2 - (king doesn’t execute person who has given up stealing)
        AN 5.178.3 - (king doesn’t execute person who has given up sexual misconduct)
        AN 5.178.4 - (king doesn’t execute person who has given up lying)
        AN 5.178.5 - (king doesn’t execute person who has given up intoxicating drinks and substances)
    AN 5.179 - AN 5.179 Gihi: A Layperson
        AN 5.179.0 - (Buddha tells Sāriputta which lay people are qualified as stream enterers)
        AN 5.179.1 - (five training rules by which his actions are restrained)
        AN 5.179.2 - (pleasant abiding #1: confidence in the Buddha )
        AN 5.179.3 - (pleasant abiding #2: confidence in the Dharma )
        AN 5.179.4 - (pleasant abiding #3: confidence in the Sangha )
        AN 5.179.5 - (pleasant abiding #4: possess ethics valued by Noble ones)
    AN 5.180 - AN 5.180 Gavesī: About Gavesī
AN 5..19.. - AN 5 vagga 19 Arañña: Wilderness
    AN 5.181 - AN 5.181 Āraññika: Wilderness Dwellers
    AN 5.182 - AN 5.182 Cīvara: Robes
    AN 5.183 - AN 5.183 Rukkhamūlika: Dwelling at the Root of a Tree
    AN 5.184 - AN 5.184 Sosānika: Charnel Ground Dwellers
    AN 5.185 - AN 5.185 Abbhokāsika: Open Air Dwellers
    AN 5.186 - AN 5.186 Nesajjika: Those Who Never Lie Down
    AN 5.187 - AN 5.187 Yathāsanthatika: Those Who Sleep Wherever a Mat is Laid
    AN 5.188 - AN 5.188 Ekāsanika: Those Who Eat in One Sitting
    AN 5.189 - AN 5.189 Khalupacchābhattika: Refusers of Late Food
    AN 5.190 - AN 5.190 Pattapiṇḍika: Those Who Eat Only From the Almsbowl
AN 5..20.. - AN 5 vagga 20 Brāhmaṇa-: Brahmins
    AN 5.191 - AN 5.191 Soṇa: Dogs
    AN 5.192 - AN 5.192 Doṇabrāhmaṇa: With the Brahmin Doṇa
    AN 5.193 - AN 5.193 Saṅgārava: With Saṅgārava
    AN 5.194 - AN 5.194 Kāraṇapālī: With Kāraṇapālī
    AN 5.195 - AN 5.195 Piṅgiyānī: Piṅgiyānī
    AN 5.196 - AN 5.196 Mahāsupina: The Great Dreams
    AN 5.197 - AN 5.197 Vassa: Obstacles to Rain
    AN 5.198 - AN 5.198 Vācā: Well-Spoken Words
    AN 5.199 - AN 5.199 Kula: Families
    AN 5.200 - AN 5.200 Nissāraṇīya: Elements of Escape
AN 5..21.. - AN 5 vagga 21 Kimila-: (name of person)
    AN 5.201 - AN 5.201 Kimila: With Kimbila
    AN 5.202 - AN 5.202 Dhammassavana: Listening to The Dharma
    AN 5.203 - AN 5.203 Assājānīya: A Thoroughbred
    AN 5.204 - AN 5.204 Bala: Powers
    AN 5.205 - AN 5.205 Cetokhila: Emotional Barrenness
    AN 5.206 - AN 5.206 Vinibandha: Shackles
    AN 5.207 - AN 5.207 Yāgu: Porridge
    AN 5.208 - AN 5.208 Dantakaṭṭha: Chew Sticks
    AN 5.209 - AN 5.209 Gītassara: The Sound of Singing
    AN 5.210 - AN 5.210 Muṭṭhassati: Unrememberful
AN 5..22.. - AN 5 vagga 22 Akkosaka: Abuser
    AN 5.211 - AN 5.211 Akkosaka: An Abuser
    AN 5.212 - AN 5.212 Bhaṇḍanakāraka: Starting Arguments
    AN 5.213 - AN 5.213 Sīla: Ethics
    AN 5.214 - AN 5.214 Bahubhāṇi: Someone Who Talks a Lot
    AN 5.215 - AN 5.215 Paṭhamaakkhanti: Intolerance (1st)
    AN 5.216 - AN 5.216 Dutiyaakkhanti: Intolerance (2nd)
    AN 5.217 - AN 5.217 Paṭhamaapāsādika: Uninspiring Conduct (1st)
    AN 5.218 - AN 5.218 Dutiyaapāsādika: Uninspiring Conduct (2nd)
    AN 5.219 - AN 5.219 Aggi: Fire
    AN 5.220 - AN 5.220 Madhurā: About Madhurā
AN 5..23.. - AN 5 vagga 23 Dīgha-cārika: Long Wandering
    AN 5.221 - AN 5.221 Paṭhamadīghacārika: Long Wandering (1st)
    AN 5.222 - AN 5.222 Dutiyadīghacārika: Long Wandering (2nd)
    AN 5.223 - AN 5.223 Atinivāsa: Overstaying
    AN 5.224 - AN 5.224 Maccharī: Stingy
    AN 5.225 - AN 5.225 Paṭhamakulūpaka: Visiting Families (1st)
    AN 5.226 - AN 5.226 Dutiyakulūpaka: Visiting Families (2nd)
    AN 5.227 - AN 5.227 Bhoga: Riches
    AN 5.228 - AN 5.228 Ussūrabhatta: Eating Late
    AN 5.229 - AN 5.229 Paṭhamakaṇhasappa: Black Snakes (1st)
    AN 5.230 - AN 5.230 Dutiyakaṇhasappa: Black Snakes (2nd)
AN 5..24.. - AN 5 vagga 24 Āvāsika: Resident monk
    AN 5.231 - AN 5.231 Āvāsika: A Resident monk
    AN 5.232 - AN 5.232 Piya: Liked
    AN 5.233 - AN 5.233 Sobhana: Beautification
    AN 5.234 - AN 5.234 Bahūpakāra: Very Helpful
    AN 5.235 - AN 5.235 Anukampa: A Compassionate monk
    AN 5.236 - AN 5.236 Paṭhamaavaṇṇāraha: Deserving Criticism (1st)
    AN 5.237 - AN 5.237 Dutiyaavaṇṇāraha: Deserving Criticism (2nd)
    AN 5.238 - AN 5.238 Tatiyaavaṇṇāraha: Deserving Criticism (3rd)
    AN 5.239 - AN 5.239 Paṭhamamacchariya: Stinginess (1st)
    AN 5.240 - AN 5.240 Dutiyamacchariya: Stinginess (2nd)
AN 5..25.. - AN 5 vagga 25 Du-c-carita: Bad Conduct
    AN 5.241 - AN 5.241 Paṭhamaduccarita: Bad Conduct (1st)
    AN 5.242 - AN 5.242 Paṭhamakāyaduccarita: Bad Bodily Conduct (1st)
    AN 5.243 - AN 5.243 Paṭhamavacīduccarita: Bad Verbal Conduct (1st)
    AN 5.244 - AN 5.244 Paṭhamamanoduccarita: Bad Mental Conduct (1st)
    AN 5.245 - AN 5.245 Dutiyaduccarita: Bad Conduct (2nd)
    AN 5.246 - AN 5.246 Dutiyakāyaduccarita: Bad Bodily Conduct (2nd)
    AN 5.247 - AN 5.247 Dutiyavacīduccarita: Bad Verbal Conduct (2nd)
    AN 5.248 - AN 5.248 Dutiyamanoduccarita: Bad Mental Conduct (2nd)
    AN 5.249 - AN 5.249 Sivathika: A Charnel Ground
    AN 5.250 - AN 5.250 Puggalappasāda: Faith in Individuals
AN 5..26.. - AN 5 vagga 26 Upasampadā: Ordination
    AN 5.251 - AN 5.251 Upasampādetabba: Who Should Give Ordination
    AN 5.252 - AN 5.252 Nissaya: Who Should Give Dependence
    AN 5.253 - AN 5.253 Sāmaṇera: Who Should Have a Novice as Attendant
    AN 5.254 - AN 5.254 Pañcamacchariya: Five Kinds of Stinginess
    AN 5.255 - AN 5.255 Macchariyappahāna: Giving Up Stinginess
    AN 5.256 - AN 5.256 Paṭhamajhāna: The First jhāna
    AN 5.264 - AN 5.264 Aparapaṭhamajhāna: Another Discourse on the First jhāna
    AN 5.272 - AN 5.272 Bhattuddesaka: A Meal Assigner
    AN 5.286 - AN 5.286 Bhikkhu: A Monk
    AN 5.293 - AN 5.293 Ājīvaka: An Ājīvaka
AN 5..29.. - AN 5 vagga 29 Rāga-peyyāla: Abbreviated Texts Beginning With Greed

5 – AN 5 all suttas

.
.
Aṅguttara Nikāya 5
Numbered Discourses 5
(cst4)
(derived from B. Sujato 2018/12)

5..1.. - AN 5 vagga 1 Sekha-bala: Powers of a Trainee

 AN 5..1.. - AN 5 vagga 1 Sekhabala: Powers of a Trainee
    AN 5.1 - AN 5.1 Saṅkhitta: In Brief
    AN 5.2 - AN 5.2 Vitthata: In Detail
    AN 5.3 - AN 5.3 Dukkha: Suffering
    AN 5.4 - AN 5.4 Yathābhata: Cast Down
    AN 5.5 - AN 5.5 Sikkhā: Disrobing
    AN 5.6 - AN 5.6 Samāpatti: Becoming
    AN 5.7 - AN 5.7 Kāma: Sensual Pleasures
    AN 5.8 - AN 5.8 Cavana: Failure
    AN 5.9 - AN 5.9 Paṭhamaagārava: Disrespect (1st)
    AN 5.10 - AN 5.10 Dutiyaagārava: Disrespect (2nd)

5.1 - AN 5.1 Saṅkhitta: In Brief

1. Saṅkhittasutta
1. In Brief
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Pañcimāni, bhikkhave, sekhabalāni.
“monks, there are these five powers of a trainee.
Katamāni pañca?
What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—
The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
imāni kho, bhikkhave, pañca sekhabalāni.
These are the five powers of a trainee.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti.
‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Idamavoca bhagavā.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
Satisfied, the monks were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

5.2 - AN 5.2 Vitthata: In Detail

2. Vitthatasutta
2. In Detail
“Pañcimāni, bhikkhave, sekhabalāni.
“monks, there are these five powers of a trainee.
Katamāni pañca?
What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?
And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ.
This is called the power of justifiable-trust.
Katamañca, bhikkhave, hirībalaṃ?
And what is the power of conscience?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirībalaṃ.
This is called the power of conscience.
Katamañca, bhikkhave, ottappabalaṃ?
And what is the power of prudence?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, ottappabalaṃ.
This is called the power of prudence.
Katamañca, bhikkhave, vīriyabalaṃ?
And what is the power of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ.
This is called the power of energy.
Katamañca, bhikkhave, paññābalaṃ?
And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ.
This is called the power of wisdom.
Imāni kho, bhikkhave, pañca sekhabalāni.
These are the five powers of a trainee.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.
‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
That’s how you should train.”
That’s how you should train.”
Evañhi kho, bhikkhave, sikkhitabban”ti.
Evañhi kho, bhikkhave, sikkhitabban”ti.

5.3 - AN 5.3 Dukkha: Suffering

3. Dukkhasutta
3. Suffering
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
“monks, when a monk has five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti.
It’s when a monk is justifiable-trustless, shameless, imprudent, lazy, and witless.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
When a monk has these five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā.
When a monk has five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.
It’s when a monk has justifiable-trust, conscientious, prudent, energetic, and wise.
When a mendicant has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
When a monk has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

5.4 - AN 5.4 Yathābhata: Cast Down

4. Yathābhatasutta
4. Cast Down
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.
“monks, a monk with five dharmas is cast down to hell.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti.
It’s when a monk is justifiable-trustless, shameless, imprudent, lazy, and witless.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.
A monk with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge.
A monk with five dharmas is raised up to heaven.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.
It’s when a monk has justifiable-trust, conscientious, prudent, energetic, and wise.
A mendicant with these five dharmas is raised up to heaven.”
A monk with these five dharmas is raised up to heaven.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.

5.5 - AN 5.5 Sikkhā: Disrobing

5. Sikkhāsutta
5. Disrobing
“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.
“monks, any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life.
Katame pañca?
What five?
Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu.
‘You had no justifiable-trust, conscience, prudence, energy, or wisdom regarding skillful Dharmas.’
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.
Any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṃsā ṭhānā āgacchanti.
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life.
Katame pañca?
What five?
Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu.
‘You had justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.’
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.

5.6 - AN 5.6 Samāpatti: Becoming

6. Samāpattisutta
6. Becoming
“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva saddhā paccupaṭṭhitā hoti kusalesu dhammesu.
“monks, you don’t become unskillful as long as justifiable-trust is established in skillful Dharmas.
Yato ca kho, bhikkhave, saddhā antarahitā hoti, assaddhiyaṃ pariyuṭṭhāya tiṭṭhati;
But when justifiable-trust vanishes and justifiable-trustlessness takes over,
atha akusalassa samāpatti hoti.
you become unskillful.
Na tāva, bhikkhave, akusalassa samāpatti hoti yāva hirī paccupaṭṭhitā hoti kusalesu dhammesu.
You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful Dharmas.
Yato ca kho, bhikkhave, hirī antarahitā hoti, ahirikaṃ pariyuṭṭhāya tiṭṭhati;
atha akusalassa samāpatti hoti.
Na tāva, bhikkhave, akusalassa samāpatti hoti yāva paññā paccupaṭṭhitā hoti kusalesu dhammesu.
Yato ca kho, bhikkhave, paññā antarahitā hoti, duppaññā pariyuṭṭhāya tiṭṭhati;
But when wisdom vanishes and witlessness takes over,
you become unskillful.”
you become unskillful.”
atha akusalassa samāpatti hotī”ti.
atha akusalassa samāpatti hotī”ti.

5.7 - AN 5.7 Kāma: Sensual Pleasures

7. Kāmasutta
7. Sensual Pleasures
“Yebhuyyena, bhikkhave, sattā kāmesu laḷitā.
“monks, sentient beings are mostly charmed by sensual pleasures.
Asitabyābhaṅgiṃ, bhikkhave, kulaputto ohāya agārasmā anagāriyaṃ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṃvacanāya.
When someone from a good family has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘an justifiably-trustful renunciate from a good family’.
Taṃ kissa hetu?
Why is that?
Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā.
Because a youth can get sensual pleasures of this kind or that.
Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṃ gacchanti.
Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya.
Suppose there was a little baby boy who, because of his nurse’s negligence, puts a stick or stone in his mouth.
Tamenaṃ dhāti sīghaṃ sīghaṃ manasi kareyya;
The nurse would very quickly notice
sīghaṃ sīghaṃ manasi karitvā sīghaṃ sīghaṃ āhareyya.
and try to take it out.
No ce sakkuṇeyya sīghaṃ sīghaṃ āharituṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyya.
If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood.
Taṃ kissa hetu?
Why is that?
‘Atthesā, bhikkhave, kumārassa vihesā;
I admit she’d know, ‘This will distress the child,
nesā natthī’ti vadāmi.
there’s no denying.’
Karaṇīyañca kho etaṃ, bhikkhave, dhātiyā atthakāmāya hitesiniyā anukampikāya, anukampaṃ upādāya.
Still, it should be done by a nurse who wants what’s best for him, out of kindness and compassion.
Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṃpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṃ kumāre hoti:
And when the boy has grown up and has enough sense, his nurse would not worry about him, thinking:
‘attagutto dāni kumāro nālaṃ pamādāyā’ti.
‘The boy can look after himself. He won’t be negligent.’
Evamevaṃ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṃ hoti kusalesu dhammesu, hiriyā akataṃ hoti kusalesu dhammesu, ottappena akataṃ hoti kusalesu dhammesu, vīriyena akataṃ hoti kusalesu dhammesu, paññāya akataṃ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti.
In the same way, I still need to look after a monk who hasn’t finished developing justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.
Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṃ hoti kusalesu dhammesu, hiriyā kataṃ hoti kusalesu dhammesu, ottappena kataṃ hoti kusalesu dhammesu, vīriyena kataṃ hoti kusalesu dhammesu, paññāya kataṃ hoti kusalesu dhammesu, anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homi:
But when a monk has finished developing justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas, I think:
‘They can look after themselves. They won’t be negligent.’”
‘They can look after themselves. They won’t be negligent.’”
‘attagutto dāni bhikkhu nālaṃ pamādāyā’”ti.
‘attagutto dāni bhikkhu nālaṃ pamādāyā’”ti.

5.8 - AN 5.8 Cavana: Failure

8. Cavanasutta
8. Failure
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.
“monks, a monk with five dharmas fails, and doesn’t establish themselves in the true Dharma.
Katamehi pañcahi?
What five?
Assaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.
A monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.
shameless …
Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.
imprudent …
Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.
lazy …
Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme.
witless fails, and doesn’t establish themselves in the true Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.
A monk with these five dharmas fails, and doesn’t establish themselves in the true Dharma.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme.
A monk with five dharmas doesn’t fail, and establishes themselves in the true Dharma.
Katamehi pañcahi?
What five?
Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.
A monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.
conscientious …
Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.
energetic …
Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme.
wise doesn’t fail, and establishes themselves in the true Dharma.
A mendicant with these five dharmas doesn’t fail, and establishes themselves in the true teaching.”
A monk with these five dharmas doesn’t fail, and establishes themselves in the true Dharma.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti.

5.9 - AN 5.9 Paṭhamaagārava: Disrespect (1st)

9. Paṭhamaagāravasutta
9. Disrespect (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
“monks, a disrespectful and irreverent monk with five dharmas fails, and doesn’t establish themselves in the true Dharma.
Katamehi pañcahi?
What five?
Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
A disrespectful and irreverent monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
shameless …
Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
imprudent …
Kusīto, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
lazy …
Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
witless fails, and doesn’t establish themselves in the true Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.
A disrespectful and irreverent monk with these five dharmas fails, and doesn’t establish themselves in the true Dharma.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
A respectful and reverent monk with five dharmas doesn’t fail, and establishes themselves in the true Dharma.
Katamehi pañcahi?
What five?
Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
A respectful and reverent monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
conscientious …
Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
prudent …
Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
energetic …
Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme.
wise doesn’t fail, and establishes themselves in the true Dharma.
A respectful and reverent mendicant with these five dharmas doesn’t fail, and establishes themselves in the true teaching.”
A respectful and reverent monk with these five dharmas doesn’t fail, and establishes themselves in the true Dharma.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti.

5.10 - AN 5.10 Dutiyaagārava: Disrespect (2nd)

10. Dutiyaagāravasutta
10. Disrespect (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
“monks, a disrespectful and irreverent monk with five dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.
Katamehi pañcahi?
What five?
Assaddho, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
A disrespectful and irreverent monk who is justifiable-trustless …
Ahiriko, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
shameless …
Anottappī, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
imprudent …
Kusīto, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
lazy …
Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
witless can’t achieve growth, improvement, or maturity in this Dharma and training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
A disrespectful and irreverent monk with these five dharmas can’t achieve growth, improvement, or maturity in this Dharma and training.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
A respectful and reverent monk with five dharmas can achieve growth, improvement, and maturity in this Dharma and training.
Katamehi pañcahi?
What five?
Saddho, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
A respectful and reverent monk who has justifiable-trust …
Hirīmā, bhikkhave, bhikkhu … pe … ottappī, bhikkhave, bhikkhu … pe … āraddhavīriyo, bhikkhave, bhikkhu … pe … paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.
conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this Dharma and training.
A respectful and reverent mendicant with these five dharmas can achieve growth, improvement, and maturity in this teaching and training.”
A respectful and reverent monk with these five dharmas can achieve growth, improvement, and maturity in this Dharma and training.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.

5..2.. - AN 5 vagga 2 Bala: Powers

 AN 5..2.. - AN 5 vagga 2 Bala: Powers
    AN 5.11 - AN 5.11 Ananussuta: Not Learned From Anyone Else
    AN 5.12 - AN 5.12 Kūṭa: Peak
    AN 5.13 - AN 5.13 Saṅkhitta: In Brief
    AN 5.14 - AN 5.14 Vitthata: In Detail
    AN 5.15 - AN 5.15 Daṭṭhabba: Should Be Seen
    AN 5.16 - AN 5.16 Punakūṭa: The Peak, Again
    AN 5.17 - AN 5.17 Paṭhamahita: One’s Own Welfare
    AN 5.18 - AN 5.18 Dutiyahita: Welfare of Others (2nd)
    AN 5.19 - AN 5.19 Tatiyahita: The Welfare of Neither
    AN 5.20 - AN 5.20 Catutthahita: The Welfare of Both

5.11 - AN 5.11 Ananussuta: Not Learned From Anyone Else

11. Ananussutasutta
11. Not Learned From Anyone Else
“Pubbāhaṃ, bhikkhave, ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi.
“I claim to have attained perfection and consummation of insight regarding dharmas not learned before from another.
Pañcimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni pañca?
What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—
The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.
imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.

5.12 - AN 5.12 Kūṭa: Peak

12. Kūṭasutta
12. Peak
“Pañcimāni, bhikkhave, sekhabalāni.
“monks, there are these five powers of a trainee.
Katamāni pañca?
What five?
Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ—
The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
imāni kho, bhikkhave, pañca sekhabalāni.
These are the five powers of a trainee.
Imesaṃ kho, bhikkhave, pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.
Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ.
It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.
In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena … ottappabalena … vīriyabalena … paññābalena samannāgatā bhavissāma sekhabalenā’ti.
‘We will have the trainee’s powers of justifiable-trust, conscience, prudence, energy, and wisdom.’
That’s how you should train.”
That’s how you should train.”
Evañhi vo, bhikkhave, sikkhitabban”ti.
Evañhi vo, bhikkhave, sikkhitabban”ti.

5.13 - AN 5.13 Saṅkhitta: In Brief

13. Saṅkhittasutta
13. In Brief
“Pañcimāni, bhikkhave, balāni.
“monks, there are these five powers.
Katamāni pañca?
What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—
The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
These are the five powers.”
These are the five powers.”
imāni kho, bhikkhave, pañca balānī”ti.
imāni kho, bhikkhave, pañca balānī”ti.

5.14 - AN 5.14 Vitthata: In Detail

14. Vitthatasutta
14. In Detail
“Pañcimāni, bhikkhave, balāni.
“monks, there are these five powers.
Katamāni pañca?
What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?
And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ.
This is called the power of justifiable-trust.
Katamañca, bhikkhave, vīriyabalaṃ?
And what is the power of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ.
This is called the power of energy.
Katamañca, bhikkhave, satibalaṃ?
And what is the power of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
Idaṃ vuccati, bhikkhave, satibalaṃ.
This is called the power of rememberfulness.
Katamañca, bhikkhave, samādhibalaṃ?
And what is the power of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako 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 Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Idaṃ vuccati, bhikkhave, samādhibalaṃ.
This is called the power of undistractible-lucidity.
Katamañca, bhikkhave, paññābalaṃ?
And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ.
This is called the power of wisdom.
These are the five powers.”
These are the five powers.”
Imāni kho, bhikkhave, pañca balānī”ti.
Imāni kho, bhikkhave, pañca balānī”ti.

5.15 - AN 5.15 Daṭṭhabba: Should Be Seen

15. Daṭṭhabbasutta
15. Should Be Seen
“Pañcimāni, bhikkhave, balāni.
“monks, there are these five powers.
Katamāni pañca?
What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbaṃ?
And where should the power of justifiable-trust be seen?
Catūsu sotāpattiyaṅgesu.
In the four factors of stream-entry.
Ettha saddhābalaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, vīriyabalaṃ daṭṭhabbaṃ?
And where should the power of energy be seen?
Catūsu sammappadhānesu.
In the four right efforts.
Ettha vīriyabalaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, satibalaṃ daṭṭhabbaṃ?
And where should the power of rememberfulness be seen?
Catūsu satipaṭṭhānesu.
In the four kinds of rememberfulness meditation.
Ettha satibalaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, samādhibalaṃ daṭṭhabbaṃ?
And where should the power of undistractible-lucidity be seen?
Catūsu jhānesu.
In the four jhānas.
Ettha samādhibalaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, paññābalaṃ daṭṭhabbaṃ?
And where should the power of wisdom be seen?
Catūsu ariyasaccesu.
In the four noble truths.
Ettha paññābalaṃ daṭṭhabbaṃ.
These are the five powers.”
These are the five powers.”
Imāni kho, bhikkhave, pañca balānī”ti.
Imāni kho, bhikkhave, pañca balānī”ti.

5.16 - AN 5.16 Punakūṭa: The Peak, Again

16. Punakūṭasutta
16. The Peak, Again
“Pañcimāni, bhikkhave, balāni.
“monks, there are these five powers.
Katamāni pañca?
What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—
The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañca balāni.
These are the five powers.
Imesaṃ kho, bhikkhave, pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.
Of these five powers, the power of wisdom is the chief. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ.
It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”
In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”
Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalan”ti.
Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalan”ti.

5.17 - AN 5.17 Paṭhamahita: One’s Own Welfare

17. Paṭhamahitasutta
17. One’s Own Welfare
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya.
“monks, a monk with five dharmas is practicing for their own welfare, but not that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;
It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these dharmas.
attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti;
attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti;
attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti;
attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing for their own welfare, but not that of others.”
A monk with these five dharmas is practicing for their own welfare, but not that of others.”
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti.

5.18 - AN 5.18 Dutiyahita: Welfare of Others (2nd)

18. Dutiyahitasutta
18. Welfare of Others (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya.
“monks, a monk with five dharmas is practicing for the welfare of others, but not their own.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti;
It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these dharmas.
attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti;
attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti;
attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti;
attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing for the welfare of others, but not their own.”
A monk with these five dharmas is practicing for the welfare of others, but not their own.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti.

5.19 - AN 5.19 Tatiyahita: The Welfare of Neither

19. Tatiyahitasutta
19. The Welfare of Neither
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāya.
“monks, a monk with five dharmas is practicing neither for their own welfare, nor that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;
It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these dharmas.
attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti;
attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti;
attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti;
attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing neither for their own welfare, nor that of others.”
A monk with these five dharmas is practicing neither for their own welfare, nor that of others.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti.

5.20 - AN 5.20 Catutthahita: The Welfare of Both

20. Catutthahitasutta
20. The Welfare of Both
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca.
“monks, a monk with five dharmas is practicing for both their own welfare and that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;
It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these dharmas.
attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti, attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti;
attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti;
attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing both for their own welfare and that of others.”
A monk with these five dharmas is practicing both for their own welfare and that of others.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā”ti.

5..3.. - AN 5 vagga 3 Pañcaṅgika: With Five Factors

 AN 5..3.. - AN 5 vagga 3 Pañcaṅgika: With Five Factors
    AN 5.21 - AN 5.21 Paṭhamaagārava: Disrespect (1st)
    AN 5.22 - AN 5.22 Dutiyaagārava: Disrespect (2nd)
    AN 5.23 - AN 5.23 Upakkilesa: Corruptions
    AN 5.24 - AN 5.24 Dussīla: Unethical
    AN 5.25 - AN 5.25 Anuggahita: Supported
    AN 5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom
    AN 5.27 - AN 5.27 Samādhi: undistractible-lucidity
    AN 5.28 - AN 5.28 Pañcaṅgika: With Five Factors
    AN 5.29 - AN 5.29 caṅkama: walking-meditation-discourse
    AN 5.30 - AN 5.30 Nāgita: With Nāgita

5.21 - AN 5.21 Paṭhamaagārava: Disrespect (1st)

21. Paṭhamaagāravasutta
21. Disrespect (1st)
“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.
‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling ethics, it’s impossible to fulfill right view.
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity.

(the opposite 5)

So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.
But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.
‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled ethics, it’s possible to fulfill right view.
‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.
Having fulfilled right view, it’s possible to fulfill right undistractible-lucidity.”

5.22 - AN 5.22 Dutiyaagārava: Disrespect (2nd)

22. Dutiyaagāravasutta
22. Disrespect (2nd)
“So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics.
‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of undistractible-lucidity.
‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.
Without fulfilling the entire spectrum of undistractible-lucidity, it’s impossible to fulfill the entire spectrum of wisdom.

(the opposite 5)

So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.
But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics.
‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.
Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of undistractible-lucidity.
Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”
Having fulfilled the entire spectrum of undistractible-lucidity, it’s possible to fulfill the entire spectrum of wisdom.”
‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.
‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.

5.23 - AN 5.23 Upakkilesa: Corruptions

23. Upakkilesasutta
23. Corruptions
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.
“monks, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Katame pañca?
What five?
Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ—
Iron, copper, tin, lead, and silver.
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.
But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked.
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti.
Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.
Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Katame pañca?
What five?
Kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā—
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya.
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,
If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,
If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,
May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,
If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,
If you wish: ‘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 asinine-inclinations.’
You’re capable of realizing it, in each and every case.”
You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

5.24 - AN 5.24 Dussīla: Unethical

24. Dussīlasutta
24. Unethical
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi;
“monks, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.
Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati;
Its shoots, bark, softwood, and heartwood would not grow to fullness.
evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi;
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

(the opposite 5)

Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi;
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati;
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.

5.25 - AN 5.25 Anuggahita: Supported

25. Anuggahitasutta
25. Supported
“Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.
“monks, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
Katamehi pañcahi?
What five?
Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.
Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.

5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
    AN 5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom
        AN 5.26.1 - First jhāna possible while hearing live dhamma talk
            AN 5.26.1.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.2 - Giving a dhamma talk leads to himself getting jhāna
            AN 5.26.2.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.3 - Reciting memorized dhamma passage leads to jhāna
            AN 5.26.3.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.4 - first jhāna possible while thinking and pondering memorized dhamma
            AN 5.26.4.7 - (refrain: 7sb☀️ → jhāna → arahantship)
        AN 5.26.5 - No V&V, undirected samādhi into 2nd jhāna or higher
            AN 5.26.5.7 - (refrain: 7sb☀️ → jhāna → arahantship)

“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.
“monks, there are these five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.
Katamāni pañca?
What five?

5.26.1 - First jhāna possible while hearing live dhamma talk

Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a monk.
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.
Feeling inspired, joy springs up.

5.26.1.7 - (refrain: 7sb☀️ → jhāna → arahantship)

(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.


Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (1)
This is the first opportunity for freedom. If a monk stays assiduous, ardent, and resolute at this time, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.

5.26.2 - Giving a dhamma talk leads to himself getting jhāna

Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a monk. But the monk teaches Dhamma in detail to others as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.
Feeling inspired, joy springs up.

5.26.2.7 - (refrain: 7sb☀️ → jhāna → arahantship)

(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.


Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (2)
This is the second opportunity for freedom. …

5.26.3 - Reciting memorized dhamma passage leads to jhāna

Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma. But the monk recites The Dharma in detail as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.
Feeling inspired, joy springs up.

5.26.3.7 - (refrain: 7sb☀️ → jhāna → arahantship)

(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.


Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino … pe … yogakkhemaṃ anupāpuṇāti. (3)
This is the third opportunity for freedom. …

5.26.4 - first jhāna possible while thinking and pondering memorized dhamma

Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti;
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But the monk thinks about and considers The Dharma in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.
Feeling inspired, joy springs up.

5.26.4.7 - (refrain: 7sb☀️ → jhāna → arahantship)

(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.


Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (4)
This is the fourth opportunity for freedom. …

5.26.5 - No V&V, undirected samādhi into 2nd jhāna or higher

Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati;
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma … or think about it.
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
But a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.
Feeling inspired, joy springs up.

5.26.5.7 - (refrain: 7sb☀️ → jhāna → arahantship)

(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.


Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (5)
This is the fifth opportunity for freedom. …
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive the supreme sanctuary.”
These are the five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive the supreme sanctuary.”
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.
(end of sutta⏹️)

5.27 - AN 5.27 Samādhi: undistractible-lucidity

27. Samādhisutta
27. undistractible-lucidity
“Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā.
“monks, develop limitless undistractible-lucidity, disciplined and rememberful.
Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti.
When you develop limitless undistractible-lucidity, disciplined and rememberful, five knowledges arise for you personally.
Katamāni pañca?
What five?
‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati,
‘This undistractible-lucidity is pleasureful now, and results in pleasure in the future.’ …
‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati,
‘This undistractible-lucidity is noble and spiritual.’ …
‘ayaṃ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṃ uppajjati,
‘This undistractible-lucidity is not cultivated by corrupt people.’ …
‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṃ uppajjati,
‘This undistractible-lucidity is peaceful and sublime and pacified and unified, not held in place by forceful suppression.’ …
‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṃ uppajjati.
‘I rememberfully enter into and emerge from this undistractible-lucidity.’ …
Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā.
Develop limitless undistractible-lucidity, disciplined and rememberful.
When you develop limitless immersion, disciplined and mindful, these five knowledges arise for you personally.”
When you develop limitless undistractible-lucidity, disciplined and rememberful, these five knowledges arise for you personally.”
Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti.
Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti.

5.28 - AN 5.28 Pañcaṅgika: With Five Factors

28. Pañcaṅgikasutta
28. With Five Factors
“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi.
“monks, I will teach you how to develop noble right undistractible-lucidity with five factors.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?
“And how do you develop noble right undistractible-lucidity with five factors?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.
Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna. It has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.
It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā. (1)
This is the first way to develop noble right undistractible-lucidity with five factors.
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā. (2)
This is the second way to develop noble right undistractible-lucidity with five factors.
Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with pleasure free of rapture.
Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater.
Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni;
From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.
There’s no part of them that’s not spread through with cool water.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with pleasure free of rapture.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā. (3)
This is the third way to develop noble right undistractible-lucidity with five factors.
Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimous-observation and rememberfulness.
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;
They sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa;
It’s like someone sitting wrapped from head to foot with white cloth.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.
There’s no part of the body that’s not spread over with white cloth.
Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;
In the same way, they sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
There’s no part of the body that’s not spread with pure bright mind.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā. (4)
This is the fourth way to develop noble right undistractible-lucidity with five factors.
Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
Furthermore, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a monk.
Seyyathāpi, bhikkhave, aññova aññaṃ paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya.
It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
In the same way, the meditation that is a basis for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a monk.
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā bhāvanā. (5)
This is the fifth way to develop noble right undistractible-lucidity with five factors.
Evaṃ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
When the noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo.
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.
Tamenaṃ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?
If a strong man was to tip it any which way, would water pour out?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā.
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.
Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udakan”ti?
If a strong man was to open the wall on any side, would water pour out?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa … pe … sati sati āyatane.
“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.
Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.
Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,
In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way,
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,
If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,
If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,
If you wish: ‘May I recollect many kinds of past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti,
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,
If you wish: ‘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 asinine-inclinations.’
You’re capable of realizing it, in each and every case.”
You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

5.29 - AN 5.29 caṅkama: walking [with samādhi]

“pañc-ime, bhikkhave,
"Monks, there are five
caṅkame ānisaṃsā.
benefits to walking.
katame pañca?
Which five?
addhānak-khamo hoti,
(1) one develops patient endurance on extended journeys,
padhānak-khamo hoti,
(2) one becomes capable of energetic exertion,
appābādho hoti,
(3) one becomes free of disease,
asitaṃ pītaṃ khāyitaṃ sāyitaṃ
(4) what one has eaten, drunk, consumed, and tasted
sammā pariṇāmaṃ gacchati,
is properly digested;
caṅkam-ādhigato samādhi
(5) undistractible-lucidity attained while walking
ciraṭ-ṭhitiko hoti.
is long lasting.
ime kho, bhikkhave,
these indeed,
pañca caṅkame ānisaṃsā”ti.
are five benefits to walking.

5.30 - AN 5.30 Nāgita: With Nāgita

30. Nāgitasutta
30. With Nāgita
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:
The brahmins and householders of Icchānaṅgala heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
It’s good to see such perfected ones.”
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.
Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi:
Then the Buddha said to Nāgita:
“ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?
“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṃghañcā”ti.
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato;
“Sir, may the Blessed One please relent now! May the Holy One relent!
adhivāsanakālo dāni, bhante, bhagavato.
Now is the time for the Buddha to relent.
Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti;
It’s like when it rains heavily and the water flows downhill.
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.
Because of the Buddha’s ethics and wisdom.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—
What you eat, drink, chew, and taste ends up as excrement and urine.
eso tassa nissando.
This is its outcome.
Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—
When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.
eso tassa nissando.
This is its outcome.
Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—
When you pursue meditation on the aspect of ugliness, revulsion at the aspect of beauty becomes stabilized.
eso tassa nissando.
This is its outcome.
Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—
When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.
eso tassa nissando.
This is its outcome.
Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—
When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.
This is its outcome.”
This is its outcome.”
eso tassa nissando”ti.
eso tassa nissando”ti.

5..4.. - AN 5 vagga 4 Sumana: (name of disciple)

 AN 5..4.. - AN 5 vagga 4 Sumana: (name of disciple)
    AN 5.31 - AN 5.31 Sumana: With Sumanā
    AN 5.32 - AN 5.32 Cundī: With Cundī
    AN 5.33 - AN 5.33 Uggaha: With Uggaha
    AN 5.34 - AN 5.34 Sīhasenāpati: With General Sīha
    AN 5.35 - AN 5.35 Dānānisaṃsa: The Benefits of Giving
    AN 5.36 - AN 5.36 Kāladāna: Timely Gifts
    AN 5.37 - AN 5.37 Bhojana: Food
    AN 5.38 - AN 5.38 Saddha: Faith
    AN 5.39 - AN 5.39 Putta: A Child
    AN 5.40 - AN 5.40 Mahāsālaputta: Great Sal Trees

5.31 - AN 5.31 Sumana: With Sumanā

31. Sumanasutta
31. With Sumanā
Ekaṃ samayaṃ … pe … anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho sumanā rājakumārī bhagavantaṃ etadavoca:
Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—
“Sir, suppose there were two disciples equal in justifiable-trust, ethics, and wisdom.
eko dāyako, eko adāyako.
One is a giver, one is not.
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Devabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?
When they have become gods, would there be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti—
“As a god, the one who was a giver would surpass the other in five respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena.
divine lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.
As a god, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, tato cutā itthattaṃ āgacchanti, manussabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—
“As a human being, the one who was a giver would surpass the other in five respects:
mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena.
human lifespan, beauty, happiness, fame, and dominion.
Yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.
As a human being, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, ubho agārasmā anagāriyaṃ pabbajanti, pabbajitānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti—
“As a renunciate, the one who was a giver would surpass the other in five respects.
yācitova bahulaṃ cīvaraṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ piṇḍapātaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ senāsanaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ gilānapaccayabhesajjaparikkhāraṃ paribhuñjati appaṃ ayācito.
They’d usually use 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, manāpaṃyeva bahulaṃ upahāraṃ upaharanti appaṃ amanāpaṃ.
When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably.
Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.
As a renunciate, the one who was a giver would surpass the other in these five respects.”
“Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti?
“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”
“Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimuttin”ti.
“In that case, I say there is no difference between the freedom of one and the freedom of the other.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ;
Just this much is quite enough to justify giving gifts and making merit.
yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.
For merit is helpful for those who have become gods, human beings, and renunciates.”
“Evametaṃ, sumane.
“That’s so true, Sumanā.
Alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ.
It’s quite enough to justify giving gifts and making merit.
Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.
For merit is helpful for those who have become gods, human beings, and renunciates.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yathāpi cando vimalo,
“The moon so immaculate,
gacchaṃ ākāsadhātuyā;
journeying across the dimension of space;
Sabbe tārāgaṇe loke,
outshines with its radiance
ābhāya atirocati.
all the world’s stars.
Tatheva sīlasampanno,
So too, an justifiably-trustful individual,
saddho purisapuggalo;
perfect in ethics,
Sabbe maccharino loke,
outshines with their generosity
cāgena atirocati.
all the world’s stingy people.
Yathāpi megho thanayaṃ,
The thundering rain cloud,
vijjumālī satakkaku;
its hundred peaks wreathed in lightning,
Thalaṃ ninnañca pūreti,
pours down over the rich earth,
abhivassaṃ vasundharaṃ.
soaking the plains and lowlands.
Evaṃ dassanasampanno,
Even so, an astute person accomplished in vision,
sammāsambuddhasāvako;
a disciple of the fully awakened Buddha,
Macchariṃ adhigaṇhāti,
surpasses a mean person
pañcaṭhānehi paṇḍito.
in five respects:
Āyunā yasasā ceva,
long life and fame,
vaṇṇena ca sukhena ca;
beauty and happiness.
Sa ve bhogaparibyūḷho,
Blessed with riches,
pecca sagge pamodatī”ti.
they depart to rejoice in heaven.”

5.32 - AN 5.32 Cundī: With Cundī

32. Cundīsutta
32. With Cundī
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho cundī rājakumārī bhagavantaṃ etadavoca:
Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha:
“Sir, my brother, Prince Cunda, says this:
‘yadeva so hoti itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’ti.
‘Take a woman or man who goes for refuge to the Buddha, The Dharma, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’
Sāhaṃ, bhante, bhagavantaṃ pucchāmi:
And so I ask the Buddha:
‘kathaṃrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?
Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe dhamme pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?
Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpe saṅghe pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?
Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?
Kathaṃrūpesu sīlesu paripūrakārī kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’”ti?
Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”
“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.
“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.
Ye kho, cundi, buddhe pasannā, agge te pasannā.
Those who have confidence in the Buddha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.
The noble eightfold path is said to be the best of all conditioned things.
Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hoti.
Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.
Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ—
Fading away is said to be the best of all things whether conditioned or unconditioned.
madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.
That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana.
Ye kho, cundi, virāge dhamme pasannā, agge te pasannā.
Those who have confidence in The Dharma of fading away have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ—
The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups.
cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Ye kho, cundi, saṅghe pasannā, agge te pasannā.
Those who have confidence in the Saṅgha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṃ aggamakkhāyati, yadidaṃ—
The ethical conduct loved by the noble ones is said to be the best of all ethics.
akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.
It is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino.
Those who fulfill the ethics loved by the noble ones fulfill the best.
Agge kho pana paripūrakārīnaṃ aggo vipāko hotīti.
Fulfilling the best, the result is the best.
Aggato ve pasannānaṃ,
For those who, knowing the best teaching,
aggaṃ dhammaṃ vijānataṃ;
base their confidence on the best—
Agge buddhe pasannānaṃ,
confident in the best Awakened One,
dakkhiṇeyye anuttare.
supremely worthy of a teacher’s offering;
Agge dhamme pasannānaṃ,
confident in the best teaching,
virāgūpasame sukhe;
the pleasure of fading and stilling;
Agge saṅghe pasannānaṃ,
confident in the best Saṅgha,
puññakkhette anuttare.
the supreme field of merit—
Aggasmiṃ dānaṃ dadataṃ,
giving gifts to the best,
aggaṃ puññaṃ pavaḍḍhati;
the best of merit grows:
Aggaṃ āyu ca vaṇṇo ca,
the best lifespan, beauty,
yaso kitti sukhaṃ balaṃ.
fame, reputation, happiness, and strength.
Aggassa dātā medhāvī,
An intelligent person gives to the best,
aggadhammasamāhito;
settled on the best teaching.
Devabhūto manusso vā,
When they become a god or human,
aggappatto pamodatī”ti.
they rejoice at reaching the best.”

5.33 - AN 5.33 Uggaha: With Uggaha

33. Uggahasutta
33. With Uggaha
Ekaṃ samayaṃ bhagavā bhaddiye viharati jātiyā vane.
At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood.
Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:
Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him:
“Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.
“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the Buddha had accepted, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out.
Atha kho uggaho meṇḍakanattā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Uggaha served and satisfied the Buddha with his own hands with a variety of delicious foods.
Atha kho uggaho meṇḍakanattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side,
Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca:
and said to him:
“imā me, bhante, kumāriyo patikulāni gamissanti.
“Sir, these girls of mine will be going to their husbands’ families.
Ovadatu tāsaṃ, bhante, bhagavā;
May the Buddha please advise
anusāsatu tāsaṃ, bhante, bhagavā, yaṃ tāsaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
and instruct them. It will be for their lasting welfare and happiness.”
Atha kho bhagavā tā kumāriyo etadavoca:
Then the Buddha said to those girls:
“tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
“So, girls, you should train like this:
‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṃ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṃkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti.
‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
So, girls, you should train like this:
‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti.
‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
So, girls, you should train like this:
‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātun’ti.
‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
So, girls, you should train like this:
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṃ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṃ jānissāma, khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajissāmā’ti.
‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
So, girls, you should train like this:
‘yaṃ bhattā āharissati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, taṃ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti.
‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatīti.
When they have these five dharmas, females—when their body breaks up, after death—are reborn in company with the Gods of the Loveable Group.
Yo naṃ bharati sabbadā,
She’d never look down on her husband,
niccaṃ ātāpi ussuko;
who’s always ardent to work hard,
Sabbakāmaharaṃ posaṃ,
always looking after her,
bhattāraṃ nātimaññati.
and bringing whatever she wants.
Na cāpi sotthi bhattāraṃ,
And a good woman never scolds her husband
issācārena rosaye;
with jealous words.
Bhattu ca garuno sabbe,
Being astute, she reveres
paṭipūjeti paṇḍitā.
those respected by her husband.
Uṭṭhāhikā analasā,
She gets up early, works tirelessly,
saṅgahitaparijjanā;
and manages the domestic help.
Bhattu manāpaṃ carati,
She’s loveable to her husband,
sambhataṃ anurakkhati.
and preserves his wealth.
Yā evaṃ vattatī nārī,
A lady who fulfills these duties
bhattuchandavasānugā;
according to her husbands desire,
Manāpā nāma te devā,
is reborn among the gods
yattha sā upapajjatī”ti.
called ‘Loveable’.”

5.34 - AN 5.34 Sīhasenāpati: With General Sīha

34. Sīhasenāpatisutta
34. With General Sīha
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 sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:
Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?
“Sir, can you point out a fruit of giving that’s apparent in the present life?”
“Sakkā, sīhā”ti bhagavā avoca:
“I can, Sīha,” said the Buddha.
“dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo.
“A giver, a donor is dear and beloved to many people.
Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.
This is a fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti.
Furthermore, good people associate with a giver.
Yampi, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti, idampi sandiṭṭhikaṃ dānaphalaṃ.
This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati.
Furthermore, a giver gains a good reputation.
Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṃ dānaphalaṃ.
This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto.
Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yampi, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṃ dānaphalaṃ.
This is another fruit of giving that’s apparent in the present life.
Puna caparaṃ, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yampi, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, idaṃ samparāyikaṃ dānaphalan”ti.
This is a fruit of giving to do with lives to come.”
Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:
When he said this, General Sīha said to the Buddha:
“yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.
“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
Ahaṃ, bhante, dāyako dānapati bahuno janassa piyo manāpo.
I’m a giver, a donor, and am dear and beloved to many people.
Ahaṃ, bhante, dāyako dānapati; maṃ santo sappurisā bhajanti.
I’m a giver, and good people associate with me.
Ahaṃ, bhante, dāyako dānapati; mayhaṃ kalyāṇo kittisaddo abbhuggato: ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.
I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamāmi—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—visārado upasaṅkamāmi amaṅkubhūto.
I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi.
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:
But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti.
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on justifiable-trust in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.
“That’s so true, Sīha! That’s so true!
Dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatīti.
When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Dadaṃ piyo hoti bhajanti naṃ bahū,
Giving, you’re loved and befriended by many people.
Kittiñca pappoti yaso ca vaḍḍhati;
You get a good reputation, and your fame grows.
Amaṅkubhūto parisaṃ vigāhati,
A generous man enters an assembly
Visārado hoti naro amaccharī.
bold and assured.
Tasmā hi dānāni dadanti paṇḍitā,
So an astute person, seeking happiness, would give gifts,
Vineyya maccheramalaṃ sukhesino;
having driven out the stain of stinginess.
Te dīgharattaṃ tidive patiṭṭhitā,
They live long in the threefold heaven,
Devānaṃ sahabyagatā ramanti te.
enjoying the company of the gods.
Katāvakāsā katakusalā ito cutā,
Having taken the opportunity to do good, when they pass from here
Sayaṃpabhā anuvicaranti nandanaṃ;
they wander radiant in the Garden of Delight.
Te tattha nandanti ramanti modare,
There they delight, rejoice, and enjoy themselves,
Samappitā kāmaguṇehi pañcahi;
provided with the five kinds of sensual stimulation.
Katvāna vākyaṃ asitassa tādino,
Doing what the unattached, the poised one says,
Ramanti sagge sugatassa sāvakā”ti.
disciples of the Holy One rejoice in heaven.”

5.35 - AN 5.35 Dānānisaṃsa: The Benefits of Giving

35. Dānānisaṃsasutta
35. The Benefits of Giving
“Pañcime, bhikkhave, dāne ānisaṃsā.
“monks, there are five benefits of giving.
Katame pañca?
What five?
Bahuno janassa piyo hoti manāpo;
A giver, a donor is dear and beloved by many people.
santo sappurisā bhajanti;
Good people associate with them.
kalyāṇo kittisaddo abbhuggacchati;
They get a good reputation.
gihidhammā anapagato hoti;
They don’t neglect a layperson’s duties.
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca dāne ānisaṃsāti.
These are the five benefits of giving.
Dadamāno piyo hoti,
Giving, one is loved,
sataṃ dhammaṃ anukkamaṃ;
and follows the way of the good.
Santo naṃ sadā bhajanti,
The good, restrained spiritual practitioners
saññatā brahmacārayo.
associate with you.
Te tassa dhammaṃ desenti,
They teach you the Dhamma
Sabbadukkhāpanūdanaṃ;
that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,
Understanding this Dharma,
Parinibbāti anāsavo”ti.
you’re nirvana'd without asinine-inclinations.”

5.36 - AN 5.36 Kāladāna: Timely Gifts

36. Kāladānasutta
36. Timely Gifts
“Pañcimāni, bhikkhave, kāladānāni.
“monks, there are these five timely gifts.
Katamāni pañca?
What five?
Āgantukassa dānaṃ deti;
A gift to a visitor.
gamikassa dānaṃ deti;
A gift to someone setting out on a journey.
gilānassa dānaṃ deti;
A gift to someone who is sick.
dubbhikkhe dānaṃ deti;
A gift at a time of famine.
yāni tāni navasassāni navaphalāni tāni paṭhamaṃ sīlavantesu patiṭṭhāpeti.
Presenting the freshly harvested grains and fruits first to those who are ethical.
Imāni kho, bhikkhave, pañca kāladānānīti.
These are the five timely gifts.
Kāle dadanti sappaññā,
The wise give at the right time,
vadaññū vītamaccharā;
being kind and rid of stinginess.
Kālena dinnaṃ ariyesu,
A teacher’s offering at the right time
ujubhūtesu tādisu.
to the noble ones, upright and poised,
Vippasannamanā tassa,
given with a clear and confident mind,
vipulā hoti dakkhiṇā;
is indeed abundant.
Ye tattha anumodanti,
Those who rejoice at that,
veyyāvaccaṃ karonti vā;
or do other services,
Na tena dakkhiṇā ūnā,
don’t miss out on the offering;
tepi puññassa bhāgino.
they too have a share in the merit.
Tasmā dade appaṭivānacitto,
So you should give without holding back,
Yattha dinnaṃ mahapphalaṃ;
where a gift is very fruitful.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
Patiṭṭhā honti pāṇinan”ti.
support them in the next world.”

5.37 - AN 5.37 Bhojana: Food

37. Bhojanasutta
37. Food
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti.
“monks, when a giver gives food, they give the recipients five things.
Katamāni pañca?
What five?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti.
Long life, beauty, happiness, strength, and inspiration.
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā;
Giving long life, they have long life as a god or human.
vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā;
Giving beauty, they have beauty as a god or human.
sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā;
Giving happiness, they have happiness as a god or human.
balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā;
Giving strength, they have strength as a god or human.
paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā.
Giving inspiration, they have inspiration as a god or human.
Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detīti.
When a giver gives food, they give the recipients five things.
Āyudo balado dhīro,
A wise one is a giver of life, strength,
vaṇṇado paṭibhānado;
beauty, and inspiration.
Sukhassa dātā medhāvī,
An intelligent giver of happiness
sukhaṃ so adhigacchati.
gains happiness in return.
Āyuṃ datvā balaṃ vaṇṇaṃ,
Giving life, strength, beauty,
sukhañca paṭibhānakaṃ;
happiness, and inspiration,
Dīghāyu yasavā hoti,
they’re long-lived and famous
yattha yatthūpapajjatī”ti.
wherever they’re reborn.”

5.38 - AN 5.38 Saddha: Faith

38. Saddhasutta
38. justifiable-trust
“Pañcime, bhikkhave, saddhe kulaputte ānisaṃsā.
“monks, an justifiably-trustful person from a good family gets five benefits.
Katame pañca?
What five?
Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṃ anukampantā anukampanti, no tathā assaddhaṃ;
The good persons in the world show compassion first to the justifiably-trustful, not so much to the unjustifiably-trustful.
saddhaññeva paṭhamaṃ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṃ;
They first approach the justifiably-trustful, not so much the unjustifiably-trustful.
saddhaññeva paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṃ;
They first receive alms from the justifiably-trustful, not so much the unjustifiably-trustful.
saddhaññeva paṭhamaṃ dhammaṃ desentā desenti, no tathā assaddhaṃ;
They first teach Dhamma to the justifiably-trustful, not so much the unjustifiably-trustful.
saddho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, the justifiably-trustful are reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṃsā.
an justifiably-trustful person from a good family gets these five benefits.
Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hoti;
Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.
evamevaṃ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṃ hoti bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānanti.
In the same way, an justifiably-trustful person from a good family becomes a refuge for many people—monks, nuns, laywomen, and laymen.
Sākhāpattaphalūpeto,
With its branches, leaves, and fruit,
khandhimāva mahādumo;
a great tree with its strong trunk,
Mūlavā phalasampanno,
firmly-rooted and fruit-bearing,
patiṭṭhā hoti pakkhinaṃ.
supports many birds.
Manorame āyatane,
It’s a lovely place,
sevanti naṃ vihaṅgamā;
frequented by the sky-soarers.
Chāyaṃ chāyatthikā yanti,
Those that need shade go in the shade,
phalatthā phalabhojino.
those that need fruit enjoy the fruit.
Tatheva sīlasampannaṃ,
So too, an justifiably-trustful individual
saddhaṃ purisapuggalaṃ;
is perfect in ethics,
Nivātavuttiṃ atthaddhaṃ,
humble and kind,
sorataṃ sakhilaṃ muduṃ.
sweet, friendly, and tender.
Vītarāgā vītadosā,
Those free of greed, freed of hate,
vītamohā anāsavā;
free of delusion, undefiled,
Puññakkhettāni lokasmiṃ,
fields of merit for the world,
sevanti tādisaṃ naraṃ.
associate with such a person.
Te tassa dhammaṃ desenti,
They teach them the Dhamma,
Sabbadukkhāpanūdanaṃ;
that dispels all suffering.
Yaṃ so dhammaṃ idhaññāya,
Understanding this Dharma,
Parinibbāti anāsavo”ti.
they’re nirvana'd without asinine-inclinations.”

5.39 - AN 5.39 Putta: A Child

39. Puttasutta
39. A Child
“Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānaṃ.
“monks, parents see five reasons to wish for the birth of a child in the family.
Katamāni pañca?
What five?
Bhato vā no bharissati;
Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati;
They’ll do their duty for us.
kulavaṃso ciraṃ ṭhassati;
The family traditions will last.
dāyajjaṃ paṭipajjissati;
They’ll take care of the inheritance.
atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassatīti.
Or else when we have passed away they’ll give an offering on our behalf.
Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānanti.
Parents see these five reasons to wish for the birth of a child in the family.
Pañca ṭhānāni sampassaṃ,
Seeing five reasons,
puttaṃ icchanti paṇḍitā;
astute people wish for a child.
Bhato vā no bharissati,
Since we looked after them, they’ll look after us.
kiccaṃ vā no karissati.
They’ll do their duty for us.
Kulavaṃso ciraṃ tiṭṭhe,
The family traditions will last.
dāyajjaṃ paṭipajjati;
They’ll take care of the inheritance.
Atha vā pana petānaṃ,
Or else when we have passed away
dakkhiṇaṃ anuppadassati.
they’ll give an offering on our behalf.
Ṭhānānetāni sampassaṃ,
Seeing these five reasons
puttaṃ icchanti paṇḍitā;
astute people wish for a child.
Tasmā santo sappurisā,
And so good people,
kataññū katavedino.
grateful and thankful,
Bharanti mātāpitaro,
look after their parents,
pubbe katamanussaraṃ;
remembering what was done for them in the past.
Karonti nesaṃ kiccāni,
They do for their parents,
yathā taṃ pubbakārinaṃ.
as their parents did for them in the past.
Ovādakārī bhataposī,
Following their advice, looking after those who raised them,
kulavaṃsaṃ ahāpayaṃ;
the family traditions are not lost.
Saddho sīlena sampanno,
justifiably-trustful, accomplished in ethics,
putto hoti pasaṃsiyo”ti.
such a child is praiseworthy.”

5.40 - AN 5.40 Mahāsālaputta: Great Sal Trees

40. Mahāsālaputtasutta
40. Great Sal Trees
“Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti.
“monks, great sal trees grow in five ways supported by the Himalayas, the king of mountains.
Katamāhi pañcahi?
What five?
Sākhāpattapalāsena vaḍḍhanti;
The branches, leaves, and foliage;
tacena vaḍḍhanti;
the bark;
papaṭikāya vaḍḍhanti;
the shoots;
pheggunā vaḍḍhanti;
the softwood;
sārena vaḍḍhanti.
and the hardwood.
Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti.
Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.
Evamevaṃ kho, bhikkhave, saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati.
In the same way, a family grows in five ways supported by a family head with justifiable-trust.
Katamāhi pañcahi?
What five?
Saddhāya vaḍḍhati;
justifiable-trust,
sīlena vaḍḍhati;
ethics,
sutena vaḍḍhati;
learning,
cāgena vaḍḍhati;
generosity,
paññāya vaḍḍhati.
and wisdom.
Saddhaṃ, bhikkhave, kulaputtaṃ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatīti.
A family grows in these five ways supported by a family head with justifiable-trust.
Yathā hi pabbato selo,
Supported by the mountain crags
araññasmiṃ brahāvane;
in the wilds, the formidable forest,
Taṃ rukkhā upanissāya,
the tree grows
vaḍḍhante te vanappatī.
to become lord of the forest.
Tatheva sīlasampannaṃ,
So too, when the family head
Saddhaṃ kulaputtaṃ imaṃ;
is ethical and justifiably-trustful,
Upanissāya vaḍḍhanti,
supported by them, they grow:
Puttadārā ca bandhavā;
children, partners, and kin,
Amaccā ñātisaṅghā ca,
colleagues, relatives,
Ye cassa anujīvino.
and those dependent for their livelihood.
Tyassa sīlavato sīlaṃ,
Seeing the ethical conduct of the virtuous,
cāgaṃ sucaritāni ca;
the generosity and good deeds,
Passamānānukubbanti,
those who have discernment
ye bhavanti vicakkhaṇā.
do likewise.
Idha dhammaṃ caritvāna,
Having practiced The Dharma here,
maggaṃ sugatigāminaṃ;
the path that goes to a good place,
Nandino devalokasmiṃ,
they delight in the heavenly realm,
modanti kāmakāmino”ti.
enjoying all the pleasures they desire.”

5..5.. - AN 5 vagga 5 Muṇḍa-rāja: Munda the King

 AN 5..5.. - AN 5 vagga 5 Muṇḍa-rāja: Munda the King
    AN 5.41 - AN 5.41 Ādiya: Getting Rich
    AN 5.42 - AN 5.42 Sappurisa: A Good Person
    AN 5.43 - AN 5.43 Iṭṭha: Likable
    AN 5.44 - AN 5.44 Manāpadāyī: Agreeable
    AN 5.45 - AN 5.45 Puññābhisanda: Overflowing Merit
    AN 5.46 - AN 5.46 Sampadā: Success
    AN 5.47 - AN 5.47 Dhana: Wealth
    AN 5.48 - AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had
    AN 5.49 - AN 5.49 Kosala: The King of Kosala
    AN 5.50 - AN 5.50 Nārada: With Nārada

5.41 - AN 5.41 Ādiya: Getting Rich

41. Ādiyasutta
41. Getting Rich
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“pañcime, gahapati, bhogānaṃ ādiyā.
“Householder, there are these five reasons to get rich.
Katame pañca?
What five?
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati;
Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy.
mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati;
He makes his mother and father happy …
puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati.
He makes his children, partners, bondservants, workers, and staff happy …
Ayaṃ paṭhamo bhogānaṃ ādiyo.
This is the first reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati.
Furthermore, with his legitimate wealth he makes his friends and colleagues happy …
Ayaṃ dutiyo bhogānaṃ ādiyo.
This is the second reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā—
Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.
aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato—
tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti.
He keeps himself safe.
Ayaṃ tatiyo bhogānaṃ ādiyo.
This is the third reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti.
Furthermore, with his legitimate wealth he makes five spirit-offerings:
Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ—
to relatives, guests, ancestors, king, and deities.
ayaṃ catuttho bhogānaṃ ādiyo.
This is the fourth reason to get rich.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.
Ayaṃ pañcamo bhogānaṃ ādiyo.
This is the fifth reason to get rich.
Ime kho, gahapati, pañca bhogānaṃ ādiyā.
These are the five reasons to get rich.
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti:
Now if the riches a noble-one's-disciple gets for these five reasons run out, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti.
‘So, the riches I have obtained for these reasons are running out.’
Itissa hoti avippaṭisāro.
And so he has no regrets.
Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṃ hoti:
But if the riches a noble-one's-disciple gets for these five reasons increase, he thinks:
‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti.
‘So, the riches I have obtained for these reasons are increasing.’
Itissa hoti ubhayeneva avippaṭisāroti.
And so he has no regrets in both cases.
Bhuttā bhogā bhatā bhaccā,
‘I’ve enjoyed my wealth, supporting those who depend on me;
vitiṇṇā āpadāsu me;
I’ve overcome losses;
Uddhaggā dakkhiṇā dinnā,
I’ve given uplifting offerings to teachers;
atho pañcabalīkatā;
and made the five spirit-offerings.
Upaṭṭhitā sīlavanto,
I have looked after the ethical and
saññatā brahmacārayo.
restrained spiritual practitioners.
Yadatthaṃ bhogaṃ iccheyya,
I’ve achieved the purpose
paṇḍito gharamāvasaṃ;
for which an astute lay person
So me attho anuppatto,
wishes to gain wealth.
kataṃ ananutāpiyaṃ.
I don’t regret what I’ve done.’
Etaṃ anussaraṃ macco,
A mortal person who recollects this
ariyadhamme ṭhito naro;
stands firm in The Dharma of the noble ones.
Idheva naṃ pasaṃsanti,
They’re praised in this life by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”

5.42 - AN 5.42 Sappurisa: A Good Person

42. Sappurisasutta
42. A Good Person
“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;
“monks, a good person is born in a family for the benefit, welfare, and happiness of the people.
mātāpitūnaṃ atthāya hitāya sukhāya hoti;
For the benefit, welfare, and happiness of mother and father;
puttadārassa atthāya hitāya sukhāya hoti;
children and partners;
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;
bondservants, workers, and staff;
mittāmaccānaṃ atthāya hitāya sukhāya hoti;
friends and colleagues;
samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.
and ascetics and brahmins.
Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti;
It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti;
In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. …
mātāpitūnaṃ atthāya hitāya sukhāya hoti;
puttadārassa atthāya hitāya sukhāya hoti;
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;
mittāmaccānaṃ atthāya hitāya sukhāya hoti;
samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotīti.
Hito bahunnaṃ paṭipajja bhoge,
The gods protect one who is guarded by dharma,
Taṃ devatā rakkhati dhammaguttaṃ;
who uses their wealth for the welfare of the many.
Bahussutaṃ sīlavatūpapannaṃ,
One who is learned, with precepts and observances intact,
Dhamme ṭhitaṃ na vijahati kitti.
and steady in dharma, doesn’t lose their reputation.
Dhammaṭṭhaṃ sīlasampannaṃ,
Firm in dharma, accomplished in ethical conduct,
saccavādiṃ hirīmanaṃ;
a speaker of truth, and conscientious,
Nekkhaṃ jambonadasseva,
like a coin of mountain gold:
ko taṃ ninditumarahati;
who is worthy of criticizing them?
Devāpi naṃ pasaṃsanti,
Even the gods praise them,
brahmunāpi pasaṃsito”ti.
and by Brahmā, too, they’re praised.”

5.43 - AN 5.43 Iṭṭha: Likable

43. Iṭṭhasutta
43. Likable
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world.
Katame pañca?
What five?
Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ;
Long life,
vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ;
beauty,
sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;
happiness,
yaso iṭṭho kanto manāpo dullabho lokasmiṃ;
fame,
saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
and heaven.
Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
These are the five things that are likable, desirable, and agreeable, but hard to get in the world.
Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā paṭilābhaṃ vadāmi.
And I say that these five things are not got by praying or wishing for them.
Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?
If they were, who would lack them?
Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu.
A noble-one's-disciple who wants to live long ought not pray for it, or delight in it, or pine for it.
Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā.
Instead, they should practice the way that leads to long life.
Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati.
For by practicing that way they gain long life
So lābhī hoti āyussa dibbassa vā mānusassa vā.
as a god or a human being.
Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu.
A noble-one's-disciple who wants to be beautiful ought not pray for it, or delight in it, or pine for it.
Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā.
Instead, they should practice the way that leads to beauty.
Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati.
For by practicing that way they gain beauty
So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.
as a god or a human being.
Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu.
A noble-one's-disciple who wants to be happy ought not pray for it, or delight in it, or pine for it.
Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā.
Instead, they should practice the way that leads to happiness.
Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati.
For by practicing that way they gain happiness
So lābhī hoti sukhassa dibbassa vā mānusassa vā.
as a god or a human being.
Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu.
A noble-one's-disciple who wants to be famous ought not pray for it, or delight in it, or pine for it.
Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā.
Instead, they should practice the way that leads to fame.
Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati.
For by practicing that way they gain fame
So lābhī hoti yasassa dibbassa vā mānusassa vā.
as a god or a human being.
Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu.
A noble-one's-disciple who wants to go to heaven ought not pray for it, or delight in it, or pine for it.
Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā.
Instead, they should practice the way that leads to heaven.
Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati.
For by practicing that way they gain heaven,
So lābhī hoti saggānanti.
they are one who gains the heavens.
Āyuṃ vaṇṇaṃ yasaṃ kittiṃ,
For one who desires a continuous flow
Saggaṃ uccākulīnataṃ;
of exceptional delights—
Ratiyo patthayānena,
long life, beauty, fame and reputation,
Uḷārā aparāparā.
heaven, and birth in an eminent family—
Appamādaṃ pasaṃsanti,
the astute praise assiduity
puññakiriyāsu paṇḍitā;
in making merit.
Appamatto ubho atthe,
Being assiduous, an astute person
adhigaṇhāti paṇḍito.
secures both benefits:
Diṭṭhe dhamme ca yo attho,
the benefit in this life,
yo cattho samparāyiko;
and in lives to come.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”

5.44 - AN 5.44 Manāpadāyī: Agreeable

44. Manāpadāyīsutta
44. Agreeable
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 pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca:
Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him:
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.
‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sālapupphakaṃ khādanīyaṃ;
My sal flower porridge is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
“Sir, I have heard and learned this in the presence of the Buddha:
‘manāpadāyī labhate manāpan’ti.
‘The giver of the agreeable gets the agreeable.’
Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ;
My pork with jujube is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpaṃ me, bhante, nibbattatelakaṃ nāliyasākaṃ;
“… My fried vegetable stalks are agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted them out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpo me, bhante, sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;
“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable:
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
may the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpāni me, bhante, kāsikāni vatthāni;
“… My cloths imported from Kāsī are agreeable:
tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
may the Buddha please accept them from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted them out of compassion.
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
‘manāpadāyī labhate manāpan’ti.
Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.
“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable.
Api ca, bhante, mayampetaṃ jānāma:
But, sir, I know that
‘netaṃ bhagavato kappatī’ti.
this is not proper for the Buddha.
Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ;
However, this plank of sandalwood is worth over a thousand dollars.
taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
May the Buddha please accept it from me out of compassion.”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi:
And then the Buddha rejoiced with Ugga with these verses of appreciation:
“Manāpadāyī labhate manāpaṃ,
“The giver of the agreeable gets the agreeable,
Yo ujjubhūtesu dadāti chandasā;
enthusiastically giving clothing, bedding,
Acchādanaṃ sayanamannapānaṃ,
food and drink, and various requisites
Nānāppakārāni ca paccayāni.
to those of upright conduct.
Cattañca muttañca anuggahītaṃ,
Knowing the perfected ones to be like a field
Khettūpame arahante viditvā;
for what’s given, offered and not held back,
So duccajaṃ sappuriso cajitvā,
a good person gives what’s hard to give:
Manāpadāyī labhate manāpan”ti.
the giver of the agreeable gets the agreeable.”
Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.
And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left.
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi.
Then after some time Ugga passed away,
Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji.
and was reborn in a group of mind-made gods.
Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca:
Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“kacci te, ugga, yathādhippāyo”ti?
“Ugga, I trust it is all you wished?”
“Taggha me, bhagavā, yathādhippāyo”ti.
“Sir, it is indeed just as I wished.”
Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi:
Then the Buddha addressed Ugga in verse:
“Manāpadāyī labhate manāpaṃ,
“The giver of the agreeable gets the agreeable,
Aggassa dātā labhate punaggaṃ;
the giver of the foremost gets the foremost,
Varassa dātā varalābhi hoti,
the giver of the excellent gets the excellent,
Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.
the giver of the best gets the best.
Yo aggadāyī varadāyī,
A person who gives the foremost,
seṭṭhadāyī ca yo naro;
the excellent, the best:
Dīghāyu yasavā hoti,
they’re long-lived and famous
yattha yatthūpapajjatī”ti.
wherever they’re reborn.”

5.45 - AN 5.45 Puññābhisanda: Overflowing Merit

45. Puññābhisandasutta
45. Overflowing Merit
“Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
“monks, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame pañca?
What five?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno … pe … yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno … pe ….
alms-food … lodging … bed and chair …
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:
When a noble-one's-disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.
this is the extent of their overflowing merit … that leads to happiness.
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ:
It’s like trying to grasp how much water is in the ocean. It’s not easy to say:
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā;
‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’
atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’.
It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:
In the same way, when a noble-one's-disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.
‘This is how much this overflowing merit … leads to happiness.’
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatīti.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Mahodadhiṃ aparimitaṃ mahāsaraṃ,
Hosts of people use the rivers,
Bahubheravaṃ ratnagaṇānamālayaṃ;
and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,
all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.
the cruel sea that’s home to precious gems.
Evaṃ naraṃ annadapānavatthadaṃ,
So too, when a person gives food, drink, and clothes;
Seyyānisajjattharaṇassa dāyakaṃ;
and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,
the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.
as the rivers bring their waters to the sea.”

5.46 - AN 5.46 Sampadā: Success

46. Sampadāsutta
46. Success
“Pañcimā, bhikkhave, sampadā.
“monks, there are five accomplishments.
Katamā pañca?
What five?
Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā—
Accomplishment in justifiable-trust, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.
These are the five accomplishments.”

5.47 - AN 5.47 Dhana: Wealth

47. Dhanasutta
47. Wealth
“Pañcimāni, bhikkhave, dhanāni.
“monks, there are these five kinds of wealth.
Katamāni pañca?
What five?
Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.
The wealth of justifiable-trust, ethics, learning, generosity, and wisdom.
Katamañca, bhikkhave, saddhādhanaṃ?
And what is the wealth of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhādhanaṃ.
This is called the wealth of justifiable-trust.
Katamañca, bhikkhave, sīladhanaṃ?
And what is the wealth of ethics?
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ.
This is called the wealth of ethics.
Katamañca, bhikkhave, sutadhanaṃ?
And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdho.
It’s when a noble-one's-disciple is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Idaṃ vuccati, bhikkhave, sutadhanaṃ.
This is called the wealth of learning.
Katamañca, bhikkhave, cāgadhanaṃ?
And what is the wealth of generosity?
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.
It’s when a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idaṃ vuccati, bhikkhave, cāgadhanaṃ.
This is called the wealth of generosity.
Katamañca, bhikkhave, paññādhanaṃ?
And what is the wealth of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ.
This is called the wealth of wisdom.
Imāni kho, bhikkhave, pañca dhanānīti.
These are the five kinds of wealth.
Yassa saddhā tathāgate,
Whoever has justifiable-trust in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṅghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”

5.48 - AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had

48. Alabbhanīyaṭhānasutta
48. Things That Cannot Be Had
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
“monks, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?
What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
That someone liable to old age should not grow old.
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
Assutavato, bhikkhave, puthujjanassa jarādhammaṃ jīrati.
An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:
But they don’t reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:
This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.
an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.
Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:
But they don’t reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:
This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.
an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati.
An educated noble-one's-disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:
And they reflect:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:
This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.
an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.
Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.
Furthermore, an educated noble-one's-disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:
And they reflect:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave:
This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.
an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’ti.
Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Na socanāya paridevanāya,
Sorrowing and lamenting
Atthodha labbhā api appakopi;
doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,
When they know that you’re sad,
Paccatthikā attamanā bhavanti.
your enemies are encouraged.
Yato ca kho paṇḍito āpadāsu,
When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;
as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,
their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.
seeing that their normal expression doesn’t change.
Jappena mantena subhāsitena,
Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;
charity or traditions:
Yathā yathā yattha labhetha atthaṃ,
if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.
then by all means keep doing them.
Sace pajāneyya alabbhaneyyo,
But if you understand that ‘this good thing
Mayāva aññena vā esa attho;
can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,
you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.
‘The karma is strong. What can I do now?’”

5.49 - AN 5.49 Kosala: The King of Kosala

49. Kosalasutta
49. The King of Kosala
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Tena kho pana samayena mallikā devī kālaṅkatā hoti.
Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti:
Then a man went up to the king and whispered in his ear:
“mallikā devī, deva, kālaṅkatā”ti.
“Your Majesty, Queen Mallikā has passed away.”
Evaṃ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:
Knowing this, the Buddha said to him:
“pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?
What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ … pe … na socanāya paridevanāya … pe … kammaṃ daḷhaṃ kinti karomi dānī”ti.
That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’”

5.50 - AN 5.50 Nārada: With Nārada

50. Nāradasutta
50. With Nārada
Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery.
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā.
Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—
And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he brooded over Queen Bhaddā’s corpse.
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:
Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti.
“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.
“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed.
Atha kho piyakassa kosārakkhassa etadahosi:
Then it occurred to Piyaka:
“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.
“King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—
Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he broods over Queen Bhaddā’s corpse.
Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.
Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”
Atha kho piyakassa kosārakkhassa etadahosi:
Then it occurred to Piyaka:
“ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yannūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.
What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:
Then Piyaka went to the king and said to him:
“ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme.
“Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.
Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.
What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”
“Tena hi, samma piyaka, āyasmantaṃ nāradaṃ paṭivedehi.
“Well then, my good Piyaka, let Nārada know.
Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti.
For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca:
“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him:
“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā.
“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti—
And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.
rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito.
Day and night he broods over Queen Bhaddā’s corpse.
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.
Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”
“Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.
“Please, Piyaka, let the king come when he likes.”
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca:
Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying:
“katāvakāso kho, deva, āyasmatā nāradena.
“Sire, the request for an audience with Venerable Nārada has been granted.
Yassadāni devo kālaṃ maññatī”ti.
Please, Your Majesty, go at your convenience.”
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti.
“Well then, my good Piyaka, harness the finest chariots.”
“Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca:
“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.
“Sire, the finest chariots are harnessed.
Yassadāni devo kālaṃ maññatī”ti.
Please, Your Majesty, go at your convenience.”
Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya.
Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery.
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca:
Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?
What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
That someone liable to old age should not grow old. …
‘Byādhidhammaṃ mā byādhīyī’ti … pe … ‘maraṇadhammaṃ mā mīyī’ti … ‘khayadhammaṃ mā khīyī’ti … ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
Assutavato, mahārāja, puthujjanassa jarādhammaṃ jīrati.
An uneducated ordinary person has someone liable to old age who grows old.
So jarādhamme jiṇṇe na iti paṭisañcikkhati:
But they don’t reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:
This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.
an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.
Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing.
So nassanadhamme naṭṭhe na iti paṭisañcikkhati:
But they don’t reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:
This is called
‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’.
an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati.
An educated noble-one's-disciple has someone liable to old age who grows old.
So jarādhamme jiṇṇe iti paṭisañcikkhati:
So they reflect on the nature of old age:
‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati.
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:
This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.
an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.
Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati … pe … maraṇadhammaṃ mīyati … khayadhammaṃ khīyati … nassanadhammaṃ nassati.
Furthermore, an educated noble-one's-disciple has someone liable to sickness… death … ending … perishing.
So nassanadhamme naṭṭhe iti paṭisañcikkhati:
So they reflect on the nature of perishing:
‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, mahārāja:
This is called
‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti.
an educated noble-one's-disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves.
Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’.
Sorrowless, free of thorns, that noble-one's-disciple only extinguishes themselves.
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Na socanāya paridevanāya,
Sorrowing and lamenting
Atthodha labbhā api appakopi;
doesn’t do even a little bit of good.
Socantamenaṃ dukhitaṃ viditvā,
When they know that you’re sad,
Paccatthikā attamanā bhavanti.
your enemies are encouraged.
Yato ca kho paṇḍito āpadāsu,
When an astute person doesn’t waver in the face of adversity,
Na vedhatī atthavinicchayaññū;
as they’re able to distinguish what’s beneficial,
Paccatthikāssa dukhitā bhavanti,
their enemies suffer,
Disvā mukhaṃ avikāraṃ purāṇaṃ.
seeing that their normal expression doesn’t change.
Jappena mantena subhāsitena,
Chants, recitations, fine sayings,
Anuppadānena paveṇiyā vā;
charity or traditions:
Yathā yathā yattha labhetha atthaṃ,
if by means of any such things you benefit,
Tathā tathā tattha parakkameyya.
then by all means keep doing them.
Sace pajāneyya alabbhaneyyo,
But if you understand that ‘this good thing
Mayāva aññena vā esa attho;
can’t be had by me or by anyone else’,
Asocamāno adhivāsayeyya,
you should accept it without sorrowing, thinking:
Kammaṃ daḷhaṃ kinti karomi dānī”ti.
‘The karma is strong. What can I do now?’”
Evaṃ vutte, muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca:
When he said this, King Muṇḍa said to Venerable Nārada:
“ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of The Dharma?”
“Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti.
“Great king, this exposition of The Dharma is called ‘Pulling Out Sorrow’s Arrow’.”
“Taggha, bhante, sokasallaharaṇo.
“Indeed, sir, this is the pulling out of sorrow’s arrow!
Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.
Hearing this exposition of The Dharma, I’ve given up sorrow’s arrow.”
Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi:
Then King Muṇḍa addressed his treasurer, Piyaka:
“tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha.
“Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument.
Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.
From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

5..6.. - AN 5 vagga 6 Nīvaraṇa: Hindrances

 AN 5..6.. - AN 5 vagga 6 Nīvaraṇa: Hindrances
    AN 5.51 - AN 5.51 Āvaraṇa: Obstacles
    AN 5.52 - AN 5.52 Akusalarāsi: A Heap of the Unskillful
    AN 5.53 - AN 5.53 Padhāniyaṅga: Factors That Support Meditation
    AN 5.54 - AN 5.54 Samaya: Times Good for Meditation
    AN 5.55 - AN 5.55 Mātāputta: Mother and Son
    AN 5.56 - AN 5.56 Upajjhāya: Mentor
    AN 5.57 - AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection
    AN 5.58 - AN 5.58 Licchavikumāraka: The Licchavi Youths
    AN 5.59 - AN 5.59 Paṭhamavuḍḍhapabbajita: Gone Forth When Old (1st)
    AN 5.60 - AN 5.60 Dutiyavuḍḍhapabbajita: Gone Forth When Old (2nd)

5.51 - AN 5.51 Āvaraṇa: Obstacles

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
        AN 5.51.5 - (STED 5niv⛅ )
        AN 5.51.6 - (under influence of 5niv, monk can’t see clearly)
        AN 5.51.7 - (simile of river getting split and losing power)
        AN 5.51.8 - (repeat: under influence of 5niv, monk can’t see clearly)
        AN 5.51.9 - (monk NOT under influence of 5niv can know and see)
        AN 5.51.10 - (simile: undispersed river is mighty)
        AN 5.51.11 - (repeat: monk NOT under influence of 5niv can know and see)

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the monks, “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:

5.51.5 - (STED 5niv⛅ )

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Uddhaccakukkuccaṁ, bhikkhave, āvaraṇaṁ nīvaraṇaṁ cetaso ajjhāruhaṁ paññāya dubbalīkaraṇaṁ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
“monks, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

5.51.6 - (under influence of 5niv, monk can’t see clearly)

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.
Take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

5.51.7 - (simile of river getting split and losing power)

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it.

5.51.8 - (repeat: under influence of 5niv, monk can’t see clearly)

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.
In the same way, take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

5.51.9 - (monk NOT under influence of 5niv can know and see)

So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati.
Take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

5.51.10 - (simile: undispersed river is mighty)

Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

5.51.11 - (repeat: monk NOT under influence of 5niv can know and see)

Evamevaṁ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjatī”ti.
In the same way, take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”
(end of sutta⏹️)

5.52 - AN 5.52 Akusalarāsi: A Heap of the Unskillful

52. Akusalarāsisutta
52. A Heap of the Unskillful
“Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.
“monks, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā.
For these five hindrances are entirely a heap of the unskillful.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya.
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā”ti.
For these five hindrances are entirely a heap of the unskillful.”

5.53 - AN 5.53 Padhāniyaṅga: Factors That Support Meditation

53. Padhāniyaṅgasutta
53. Factors That Support Meditation
“Pañcimāni, bhikkhave, padhāniyaṅgāni.
“monks, there are these five factors that support meditation.
Katamāni pañca?
What five?
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a monk has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko;
They are rarely ill or unwell.
samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;
Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī;
They’re not devious or deceitful.
yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;
They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti.
These are the five factors that support meditation.”

5.54 - AN 5.54 Samaya: Times Good for Meditation

54. Samayasutta
54. Times Good for Meditation
“Pañcime, bhikkhave, asamayā padhānāya.
“monks, there are five times that are not good for meditation.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto.
Firstly, a monk is old, overcome with old age.
Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.
This is the first time that’s not good for meditation.
Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto.
Furthermore, a monk is sick, overcome by sickness.
Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.
This is the second time that’s not good for meditation.
Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ.
Furthermore, there’s a famine, a bad harvest, so it’s hard to get alms-food, and not easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.
This is the third time that’s not good for meditation.
Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti.
Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere.
Ayaṃ, bhikkhave, catuttho asamayo padhānāya.
This is the fourth time that’s not good for meditation.
Puna caparaṃ, bhikkhave, saṅgho bhinno hoti.
Furthermore, there’s a schism in the Saṅgha.
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti.
When the Saṅgha is split, they abuse, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Ayaṃ, bhikkhave, pañcamo asamayo padhānāya.
This is the fifth time that’s not good for meditation.
Ime kho, bhikkhave, pañca asamayā padhānāyāti.
These are the five times that are not good for meditation.
Pañcime, bhikkhave, samayā padhānāya.
There are five times that are good for meditation.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
Firstly, a monk is a youth, young, black-haired, blessed with youth, in the prime of life.
Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.
This is the first time that’s good for meditation.
Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Ayaṃ, bhikkhave, dutiyo samayo padhānāya.
This is the second time that’s good for meditation.
Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ.
Furthermore, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms.
Ayaṃ, bhikkhave, tatiyo samayo padhānāya.
This is the third time that’s good for meditation.
Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti.
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Ayaṃ, bhikkhave, catuttho samayo padhānāya.
This is the fourth time that’s good for meditation.
Puna caparaṃ, bhikkhave, saṃgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati.
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṃghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti.
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.
This inspires confidence in those without it, and increases confidence in those who have it.
Ayaṃ, bhikkhave, pañcamo samayo padhānāya.
This is the fifth time that’s good for meditation.
Ime kho, bhikkhave, pañca samayā padhānāyā”ti.
These are the five times that are good for meditation.”

5.55 - AN 5.55 Mātāputta: Mother and Son

55. Mātāputtasutta
55. Mother and Son
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu—
Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī,
bhikkhu ca bhikkhunī ca.
as a monk and a nun.
Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ.
They wanted to see each other often.
Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi;
The mother wanted to see her son often,
puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi.
and the son his mother.
Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi.
Seeing each other often, they became close.
Saṃsagge sati vissāso ahosi.
Being so close, they became intimate.
Vissāse sati otāro ahosi.
And being intimate, lust overcame them.
Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.
With their minds swamped by lust, without rejecting the training and declaring their inability to continue, they had sex.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu—
bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi.
Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū”ti.
“Kiṃ nu so, bhikkhave, moghapuriso maññati:
“monks, how could that foolish man imagine that
‘na mātā putte sārajjati, putto vā pana mātarī’ti?
a mother cannot lust for her son, or that a son cannot lust for his mother?
Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ.
Compared to the sight of a woman, I do not see a single sight that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.
Sentient beings are lustful, greedy, tied, stupefied, and attached to the sight of a woman.
Te dīgharattaṃ socanti itthirūpavasānugā.
They sorrow for a long time under the sway of a woman’s sight.
Nāhaṃ, bhikkhave, aññaṃ ekasaddampi … ekagandhampi … ekarasampi … ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ.
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā.
Sentient beings are lustful, greedy, tied, stupefied, and attached to the touch of a woman.
Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.
They sorrow for a long time under the sway of a woman’s touch.
Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati;
When a woman walks, she occupies a man’s mind.
ṭhitāpi … pe … nisinnāpi … sayānāpi … hasantīpi … bhaṇantīpi … gāyantīpi … rodantīpi … ugghātitāpi … matāpi purisassa cittaṃ pariyādāya tiṭṭhati.
When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.
‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya:
‘samantapāso mārassā’ti.
Sallape asihatthena,
You might chat with someone who has knife in hand.
pisācenāpi sallape;
You might even chat with a goblin.
Āsīvisampi āsīde,
You might sit close by a viper,
yena daṭṭho na jīvati;
whose bite would take your life.
Na tveva eko ekāya,
But never should you chat
mātugāmena sallape.
one on one with a female.
Muṭṭhassatiṃ tā bandhanti,
They captivate the unrememberful
pekkhitena sitena ca;
with a glance and a smile.
Athopi dunnivatthena,
Or scantily clad,
mañjunā bhaṇitena ca;
they speak charming words.
Neso jano svāsīsado,
It’s not good to sit with such a person,
api ugghātito mato.
even if she’s injured or dead.
Pañca kāmaguṇā ete,
These five kinds of sensual stimulation
itthirūpasmiṃ dissare;
are apparent in a woman’s body:
Rūpā saddā rasā gandhā,
sights, sounds, tastes, smells,
phoṭṭhabbā ca manoramā.
and touches so delightful.
Tesaṃ kāmoghavūḷhānaṃ,
Those swept away by the flood of sensual pleasures,
kāme aparijānataṃ;
not comprehending them,
Kālaṃ gati bhavābhavaṃ,
make their priority transmigration—
saṃsārasmiṃ purakkhatā.
time and destination, life after life.
Ye ca kāme pariññāya,
But those who completely understand sensual pleasures
caranti akutobhayā;
live fearing nothing from any quarter.
Te ve pāraṅgatā loke,
They are those in the world who’ve crossed over,
ye pattā āsavakkhayan”ti.
having reached the ending of asinine-inclinations.”

5.56 - AN 5.56 Upajjhāya: Mentor

56. Upajjhāyasutta
56. Mentor
Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:
Then a monk went up to his own mentor, and said:
“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.
“Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:
“Sir, this monk says this:
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.
‘Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.’”
“Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā.
“That’s how it is, monk, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful Dharmas, and you don’t pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the Dharmas aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the Dharmas.
Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:
So you should train like this:
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti.
‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
Evañhi te, bhikkhu, sikkhitabban”ti.
That’s how you should train.”
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “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.”
Aññataro pana so bhikkhu arahataṃ ahosi.
And that monk became one of the perfected.
Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca:
When that monk had attained perfection, he went up to his own mentor, and said:
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti.
“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.”
Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:
“Sir, this monk says this:
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.
‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.’”
“Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā.
“That’s how it is, monk, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful Dharmas, and you pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the Dharmas inspire you, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the Dharmas.
Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti.
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

5.57 - AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection

57. Abhiṇhapaccavekkhitabbaṭhānasutta
57. Subjects for Regular Reflection
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
“monks, a woman or a man, a layperson or a renunciate should often reflect on these five subjects.
Katamāni pañca?
What five?
‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often reflect on this.
‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to get sick, I am not exempt from sickness.’ …
‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I am liable to die, I am not exempt from death.’ …
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
‘I must be parted and separated from all I hold dear and beloved.’ …
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.
‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
Yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—
I shall be the heir of whatever deeds I do, whether good or bad.’
tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
A woman or a man, a layperson or a renunciate should often reflect on this.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?
What is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’?
Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.
There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.
Reflecting often on this subject, they entirely give up the vanity of youth, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?
What is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’?
Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.
There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.
Reflecting often on this subject, they entirely give up the vanity of health, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
This is the advantage of often reflecting like this: ‘I am liable to get sick, I am not exempt from sickness’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?
What is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’?
Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.
There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.
Reflecting often on this subject, they entirely give up the vanity of life, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
This is the advantage of often reflecting like this: ‘I am liable to die, I am not exempt from death’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?
What is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’?
Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.
There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.
Reflecting often on this subject, they entirely give up desire and lust for their dear and beloved, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
This is the advantage of often reflecting like this: ‘I must be parted and separated from all I hold dear and beloved’.
Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—
What is the advantage of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?
I shall be the heir of whatever deeds I do, whether good or bad’?
Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.
There are sentient beings who do bad things by way of body, speech, and mind.
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti.
Reflecting often on this subject, they entirely give up bad conduct, or at least reduce it.
Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—
This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—
I shall be the heir of whatever deeds I do, whether good or bad.’
tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Then that noble-one's-disciple reflects:
‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti.
‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.
When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti.
‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.
When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti.
‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.
When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti.
‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.
When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādo bhavissāmi;
‘It’s not just me who shall be the owner of my deeds and heir to my deeds.
atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṃ kammaṃ karissanti—kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavissantī’ti.
For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, die and are reborn.’
Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.
When they reflect often on this subject, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontīti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
Byādhidhammā jarādhammā,
For others, sickness is natural,
atho maraṇadhammino;
and so are old age and death.
Yathā dhammā tathā sattā,
Though this is how their nature is,
jigucchanti puthujjanā.
ordinary people feel disgusted.
Ahañce taṃ jiguccheyyaṃ,
If I were to be disgusted
evaṃ dhammesu pāṇisu;
with creatures whose nature is such,
Na metaṃ patirūpassa,
it would not be appropriate for me,
mama evaṃ vihārino.
since my life is just the same.
Sohaṃ evaṃ viharanto,
Living in such a way,
ñatvā dhammaṃ nirūpadhiṃ;
I understood the reality without attachments.
Ārogye yobbanasmiñca,
I mastered all vanities—
jīvitasmiñca ye madā.
of health, of youth,
Sabbe made abhibhosmi,
and even of life—
Nekkhammaṃ daṭṭhu khemato;
seeing safety in renunciation.
Tassa me ahu ussāho,
Zeal sprang up in me
Nibbānaṃ abhipassato.
as I looked to nirvana.
Nāhaṃ bhabbo etarahi,
Now I’m unable
Kāmāni paṭisevituṃ;
to indulge in sensual pleasures;
Anivatti bhavissāmi,
there’s no turning back,
Brahmacariyaparāyaṇo”ti.
until the spiritual life is complete.”

5.58 - AN 5.58 Licchavikumāraka: The Licchavi Youths

58. Licchavikumārakasutta
58. The Licchavi Youths
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 pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
Then after the meal, on his return from alms-round, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ;
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.
When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms.
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante;
Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms.
disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Seeing this, he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi:
and spoke these words of inspiration:
“bhavissanti vajjī, bhavissanti vajjī”ti.
“They will make it as Vajjis! They will make it as Vajjis!”
“Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi:
“But Mahānāma, why do you say that they will make it as Vajjis?”
‘bhavissanti vajjī, bhavissanti vajjī’”ti?
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā.
“Sir, these Licchavi youths are violent, harsh, and brash.
Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti;
Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up.
kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti.
And they hit women and girls of good families on their backs.
Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī”ti.
But now they’re silently paying homage to the Buddha with joined palms.”
“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti—
yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.
“Mahānāma, you can expect only growth, not decline, when you find five dharmas in any son of a good family—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.
Katame pañca?
What five?
Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti.
Firstly, a son of a good family uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father.
Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:
Honored in this way, his mother and father love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.
‘Live long! Stay alive for a long time!’
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
When a son of good family is loved by his mother and father, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṃ karoti māneti pūjeti.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.
Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:
Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.
‘Live long! Stay alive for a long time!’
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
When a son of good family is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.
Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:
Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.
‘Live long! Stay alive for a long time!’
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
When a son of good family is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings.
Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:
Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.
‘Live long! Stay alive for a long time!’
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
When a son of good family is loved by the deities, you can expect only growth, not decline.
Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins.
Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:
Honored in this way, ascetics and brahmins love him with a good heart, wishing:
‘ciraṃ jīva, dīghamāyuṃ pālehī’ti.
‘Live long! Stay alive for a long time!’
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.
When a son of good family is loved by ascetics and brahmins, you can expect only growth, not decline.
Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti—
You can expect only growth, not decline, when you find these five dharmas in any son of a good family—
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti.
whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.
Mātāpitukiccakaro,
He’s always dutiful to his mother and father,
puttadārahito sadā;
and for the good of his wives and children.
Antojanassa atthāya,
He looks after those in his household,
ye cassa anujīvino.
and those dependent on him for their livelihood.
Ubhinnañceva atthāya,
A kind and ethical person
Vadaññū hoti sīlavā;
looks after the welfare of relatives—
Ñātīnaṃ pubbapetānaṃ,
both those who have passed away,
Diṭṭhe dhamme ca jīvataṃ.
and those alive at present.
Samaṇānaṃ brāhmaṇānaṃ,
While living at home, an astute person
devatānañca paṇḍito;
uses legitimate means to give rise to joy
Vittisañjanano hoti,
for ascetics, brahmins,
dhammena gharamāvasaṃ.
and also the gods.
So karitvāna kalyāṇaṃ,
Having done good,
pujjo hoti pasaṃsiyo;
he’s venerable and praiseworthy.
Idheva naṃ pasaṃsanti,
They praise him in this life,
pecca sagge pamodatī”ti.
and he departs to rejoice in heaven.”

5.59 - AN 5.59 Paṭhamavuḍḍhapabbajita: Gone Forth When Old (1st)

59. Paṭhamavuḍḍhapabbajitasutta
59. Gone Forth When Old (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.
“monks, it’s hard to find someone gone forth when old who has five dharmas.
Katamehi pañcahi?
What five?
Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo.
It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajitoti.
It’s hard to find someone gone forth when old who has these five dharmas.”

5.60 - AN 5.60 Dutiyavuḍḍhapabbajita: Gone Forth When Old (2nd)

60. Dutiyavuḍḍhapabbajitasutta
60. Gone Forth When Old (2nd)
Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito.
“monks, it’s hard to find someone gone forth when old who has five dharmas.
Katamehi pañcahi?
What five?
Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī, dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo.
It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito”ti.
It’s hard to find someone gone forth when old who has these five dharmas.”

5..7.. - AN 5 vagga 7 Saññā: Perceptions

 AN 5..7.. - AN 5 vagga 7 Saññā: Perceptions
    AN 5.61 - AN 5.61 Paṭhamasaññā: Perceptions (1st)
    AN 5.62 - AN 5.62 Dutiyasaññā: Perceptions (2nd)
    AN 5.63 - AN 5.63 Paṭhamavaḍḍhi: Growth (1st)
    AN 5.64 - AN 5.64 Dutiyavaḍḍhi: Growth (2nd)
    AN 5.65 - AN 5.65 Sākaccha: Discussion
    AN 5.66 - AN 5.66 Sājīva: Sharing Life
    AN 5.67 - AN 5.67 Paṭhamaiddhipāda: Bases of Psychic Power (1st)
    AN 5.68 - AN 5.68 Dutiyaiddhipāda: Bases of Psychic Power (2nd)
    AN 5.69 - AN 5.69 Nibbidā: disenchantment
    AN 5.70 - AN 5.70 Āsavakkhaya: The Ending of Defilements

5.61 - AN 5.61 Paṭhamasaññā: Perceptions (1st)

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.”

5.62 - AN 5.62 Dutiyasaññā: Perceptions (2nd)

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.”

5.63 - AN 5.63 Paṭhamavaḍḍhi: Growth (1st)

63. Paṭhamavaḍḍhisutta
63. Growth (1st)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.
“monks, a male noble-one's-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 justifiable-trust, 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-one's-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 justifiable-trust 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.”

5.64 - AN 5.64 Dutiyavaḍḍhi: Growth (2nd)

64. Dutiyavaḍḍhisutta
64. Growth (2nd)
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa.
“monks, a female noble-one's-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 justifiable-trust, ethics, learning, generosity, and wisdom.
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassāti.
A female noble-one's-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 justifiable-trust 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.”

5.65 - AN 5.65 Sākaccha: Discussion

65. Sākacchasutta
65. Discussion
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnaṃ.
“monks, a monk with five dharmas 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 dharmas is fit to hold a discussion with their spiritual companions.”

5.66 - AN 5.66 Sājīva: Sharing Life

66. Sājīvasutta
66. Sharing Life
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ.
“monks, a monk with five dharmas 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 dharmas is fit to share their life with their spiritual companions.”

5.67 - AN 5.67 Paṭhamaiddhipāda: Bases of Psychic Power (1st)

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 dharmas 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 dharmas 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.”

5.68 - AN 5.68 Dutiyaiddhipāda: Bases of Psychic Power (2nd)

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 asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane”ti.
I was capable of realizing it, in each and every case.”

5.69 - AN 5.69 Nibbidā: disenchantment

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.”

5.70 - AN 5.70 Āsavakkhaya: The Ending of Defilements

70. Āsavakkhayasutta
70. The Ending of asinine-inclinations
“Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti.
“monks, these five things, when developed and cultivated, lead to the ending of asinine-inclinations.
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 asinine-inclinations.”

5..8.. - AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle

 AN 5..8.. - AN 5 vagga 8 Yodh’-ājīva: Warrior lifestyle
    AN 5.71 - AN 5.71 Paṭhamacetovimuttiphala: Freedom of Heart is the Fruit (1st)
    AN 5.72 - AN 5.72 Dutiyacetovimuttiphala: Freedom of Heart is the Fruit (2nd)
    AN 5.73 - AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)
    AN 5.74 - AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)
    AN 5.75 - AN 5.75 Paṭhamayodhājīva: Warriors (1st)
    AN 5.76 - AN 5.76 Dutiyayodhājīva: Warriors (2nd)
    AN 5.77 - AN 5.77 Paṭhamaanāgatabhaya: Future Perils (1st)
    AN 5.78 - AN 5.78 Dutiyaanāgatabhaya: Future Perils (2nd)
    AN 5.79 - AN 5.79 Tatiyaanāgatabhaya: Future Perils (3rd)
    AN 5.80 - AN 5.80 Catutthaanāgatabhaya: Future Perils (4th)

5.71 - AN 5.71 Paṭhamacetovimuttiphala: 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.”

5.72 - AN 5.72 Dutiyacetovimuttiphala: 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. …”

5.73 - AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)

73. Paṭhamadhammavihārīsutta
73. One Who Lives by The Dharma (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 Dharma’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?
How is one who lives by The Dharma defined?”
“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—
“monk, take a monk who memorizes The Dharma—
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 Dharma. 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 Dharma.
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 Dharma. 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 Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.
Furthermore, a monk recites The Dharma in detail as they learned and memorized it.
So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.
They spend their days reciting that Dharma. 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 Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.
Furthermore, a monk thinks about and considers The Dharma 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 Dharma. 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 Dharma.
Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—
Take a monk who memorizes The Dharma—
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 Dharma. 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 Dharma.
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 Dharma.
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.”

5.74 - AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)

74. Dutiyadhammavihārīsutta
74. One Who Lives by The Dharma (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 Dharma’.
Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?
How is one who lives by The Dharma defined?”
“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—
“monk, take a monk who memorizes The Dharma—
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 Dharma.
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 Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti.
Furthermore, a monk recites The Dharma 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 Dharma.
Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti.
Furthermore, a monk thinks about and considers The Dharma 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 Dharma.
Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti—
Take a monk who memorizes The Dharma—
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 Dharma.
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 Dharma.
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.”

5.75 - AN 5.75 Paṭhamayodhājīva: 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 Dharmas, 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 Dharmas, 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 asinine-inclinations.
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 asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
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 asinine-inclinations 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.”

5.76 - AN 5.76 Dutiyayodhājīva: 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 Dharmas 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 Dharmas 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 Dharmas, 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 asinine-inclinations.
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 asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’. Knowing and seeing like this, his mind is freed from the asinine-inclinations 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.”

5.77 - AN 5.77 Paṭhamaanāgatabhaya: 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 assiduously, ardently, 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 assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

5.78 - AN 5.78 Dutiyaanāgatabhaya: 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 assiduously, ardently, 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 assiduously, ardently, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

5.79 - AN 5.79 Tatiyaanāgatabhaya: 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 Dharmas,
vinayasandosā dhammasandoso.
and corrupt Dharmas 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 Dharmas,
vinayasandosā dhammasandoso.
and corrupt Dharmas 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 Dharmas 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 Dharmas,
vinayasandosā dhammasandoso.
and corrupt Dharmas 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 Dharmas 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 Dharmas are worth learning and memorizing.
Iti kho, bhikkhave, dhammasandosā vinayasandoso;
And that is how corrupt training comes from corrupt Dharmas,
vinayasandosā dhammasandoso.
and corrupt Dharmas 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 Dharmas,
vinayasandosā dhammasandoso.
and corrupt Dharmas 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.”

5.80 - AN 5.80 Catutthaanāgatabhaya: 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.”

5..9.. - AN 5 vagga 9 Thera: Elders

 AN 5..9.. - AN 5 vagga 9 Thera: Elders
    AN 5.81 - AN 5.81 Rajanīya: Desirable
    AN 5.82 - AN 5.82 Vītarāga: Free of Greed
    AN 5.83 - AN 5.83 Kuhaka: Deceiver
    AN 5.84 - AN 5.84 Assaddha: Faithless
    AN 5.85 - AN 5.85 Akkhama: Cannot Endure
    AN 5.86 - AN 5.86 Paṭisambhidāpatta: Attaining the Methods of Textual Analysis
    AN 5.87 - AN 5.87 Sīlavanta: Ethical
    AN 5.88 - AN 5.88 Thera: Senior monks
    AN 5.89 - AN 5.89 Paṭhamasekha: A Trainee (1st)
    AN 5.90 - AN 5.90 Dutiyasekha: A Trainee (2nd)

5.81 - AN 5.81 Rajanīya: 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 dharmas 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 dharmas 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 dharmas 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.82 - AN 5.82 Vītarāga: 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 dharmas 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 dharmas 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 dharmas 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.83 - AN 5.83 Kuhaka: 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 dharmas 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 dharmas 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 dharmas 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.84 - AN 5.84 Assaddha: Faithless

84. Assaddhasutta
84. justifiable-trustless
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca.
“monks, a senior monk with five dharmas 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 justifiable-trustless, 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 dharmas 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 dharmas 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 justifiably-trustful, 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.85 - AN 5.85 Akkhama: 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 dharmas 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 dharmas 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 dharmas 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.86 - AN 5.86 Paṭisambhidāpatta: 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 dharmas 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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.87 - AN 5.87 Sīlavanta: 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 dharmas 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 Dharmas 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 Dharmas, 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 asinine-inclinations.
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 dharmas is dear and beloved to their spiritual companions, respected and admired.”

5.88 - AN 5.88 Thera: 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 dharmas 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 Dharmas 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 Dharmas, 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 Dharma and establish them in false Dharmas.
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 dharmas 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 dharmas 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 Dharmas 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 Dharmas, 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 Dharmas and establish them in the true Dharma.
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 dharmas 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)

5.89 - AN 5.89 Paṭhamasekha: 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.”

5.90 - AN 5.90 Dutiyasekha: 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.”

5..10.. - AN 5 vagga 10 Kakudha: (name of person)

 AN 5..10.. - AN 5 vagga 10 Kakudha: (name of person)
    AN 5.91 - AN 5.91 Paṭhamasampadā: Accomplishments (1st)
    AN 5.92 - AN 5.92 Dutiyasampadā: Accomplishment (2nd)
    AN 5.93 - AN 5.93 Byākaraṇa: Declarations
    AN 5.94 - AN 5.94 Phāsuvihāra: Living Comfortably
    AN 5.95 - AN 5.95 Akuppa: Unshakable
    AN 5.96 - AN 5.96 Sutadhara: Remembering What You’ve Learned
    AN 5.97 - AN 5.97 Kathā: Talk
    AN 5.98 - AN 5.98 Āraññaka: In the Wilderness
    AN 5.99 - AN 5.99 Sīha: The Lion
    AN 5.100 - AN 5.100 Kakudhathera: With Kakudha

5.91 - AN 5.91 Paṭhamasampadā: 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 justifiable-trust, ethics, learning, generosity, and wisdom.
imā kho, bhikkhave, pañca sampadā”ti.
These are the five accomplishments.”

5.92 - AN 5.92 Dutiyasampadā: 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.”

5.93 - AN 5.93 Byākaraṇa: 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.”

5.94 - AN 5.94 Phāsuvihāra: 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 Dharmas, 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 asinine-inclinations.
Ime kho, bhikkhave, pañca phāsuvihārā”ti.
These are the five ways of living comfortably.”

5.95 - AN 5.95 Akuppa: 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.”

5.96 - AN 5.96 Sutadhara: 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 Dharmas 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 Dharmas, 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.”

5.97 - AN 5.97 Kathā: 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.”

5.98 - AN 5.98 Āraññaka: 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.”

5.99 - AN 5.99 Sīha: 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 Dharma.”

5.100 - AN 5.100 Kakudhathera: 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.”

5..11.. - AN 5 vagga 11 Phāsu-vihāra: comfortable living

 AN 5..11.. - AN 5 vagga 11 Phāsu-vihāra: comfortable living
    AN 5.101 - AN 5.101 Sārajja: Assurance
    AN 5.102 - AN 5.102 Ussaṅkita: Suspected
    AN 5.103 - AN 5.103 Mahācora: A Master Thief
    AN 5.104 - AN 5.104 Samaṇasukhumāla: An Exquisite Ascetic of Ascetics
    AN 5.105 - AN 5.105 Phāsuvihāra: Living Comfortably
    AN 5.106 - AN 5.106 Ānanda: With Ānanda
    AN 5.107 - AN 5.107 Sīla: Ethics
    AN 5.108 - AN 5.108 Asekha: An adept
    AN 5.109 - AN 5.109 Cātuddisa: All Four Directions
    AN 5.110 - AN 5.110 Arañña: Wilderness

5.101 - AN 5.101 Sārajja: Assurance

101. Sārajjasutta
101. Assurance
“Pañcime, bhikkhave, sekhavesārajjakaraṇā dhammā.
“monks, these five dharmas 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 justifiably-trustful, ethical, learned, energetic, and wise.
Yaṃ, bhikkhave, assaddhassa sārajjaṃ hoti, saddhassa taṃ sārajjaṃ na hoti.
A person of justifiable-trust doesn’t have the insecurities of someone who lacks justifiable-trust.
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 dharmas that make a trainee assured.”

5.102 - AN 5.102 Ussaṅkita: 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.”

5.103 - AN 5.103 Mahācora: 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.”

5.104 - AN 5.104 Samaṇasukhumāla: 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 dharmas 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 asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.
A monk with these five dharmas 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.”

5.105 - AN 5.105 Phāsuvihāra: 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.”

5.106 - AN 5.106 Ānanda: 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 asinine-inclinations.
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.”

5.107 - AN 5.107 Sīla: 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 dharmas 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.”

5.108 - AN 5.108 Asekha: 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 dharmas … is the supreme field of merit for the world.”

5.109 - AN 5.109 Cātuddisa: All Four Directions

109. Cātuddisasutta
109. All Four Directions
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti.
“monks, a monk with five dharmas 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 Dharmas 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 Dharmas, 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 asinine-inclinations.
Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī”ti.
A monk with these five dharmas has all four directions covered.”

5.110 - AN 5.110 Arañña: Wilderness

110. Araññasutta
110. Wilderness
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ.
“monks, when a monk has five dharmas 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 Dharmas 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 Dharmas, 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 Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
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 asinine-inclinations.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.
When a monk has these five dharmas they’re ready to frequent remote lodgings in the wilderness and the forest.”

5..12.. - AN 5 vagga 12 Andhakavinda: (name of place)

 AN 5..12.. - AN 5 vagga 12 Andhakavinda: (name of place)
    AN 5.111 - AN 5.111 Kulūpaka: Visiting Families
    AN 5.112 - AN 5.112 Pacchāsamaṇa: An Ascetic to Follow Behind on Almsround
    AN 5.113 - AN 5.113 Sammāsamādhi: Right undistractible-lucidity
    AN 5.114 - AN 5.114 Andhakavinda: At Andhakavinda
    AN 5.115 - AN 5.115 Maccharinī: Stingy
    AN 5.116 - AN 5.116 Vaṇṇanā: Praise
    AN 5.117 - AN 5.117 Issukinī: Envious
    AN 5.118 - AN 5.118 Micchādiṭṭhika: Having Wrong View
    AN 5.119 - AN 5.119 Micchāvācā: Wrong Speech
    AN 5.120 - AN 5.120 Micchāvāyāma: Wrong Effort

5.111 - AN 5.111 Kulūpaka: 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 dharmas 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 dharmas 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 dharmas 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 dharmas who visits families is dear and beloved, respected and admired.”

5.112 - AN 5.112 Pacchāsamaṇa: 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 dharmas 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 dharmas to follow behind on almsround.
Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo.
You should take an ascetic with five dharmas 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 dharmas to follow behind on almsround.”

5.113 - AN 5.113 Sammā-samādhi: Right undistractible-lucidity

(2023 SP-FLUENT translation by frankk‍ )
(see 🌄🐘🛡️🏹‍ )
♦ 113. “pañca-'hi, bhikkhave, dhammehi samannāgato
“Possessing five of these dharmas,
bhikkhu a-bhabbo sammā-samādhiṃ
a monk is not capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.
Is not capable of attaining and living in that state.
katamehi pañcahi?
Which five?
idha, bhikkhave, bhikkhu
Here, monks, a monk
1. ak-khamo hoti rūpānaṃ,
1. can't-patiently-endure forms,
2. ak-khamo saddānaṃ,
2. can't-patiently-endure sounds,
3. ak-khamo gandhānaṃ,
3. can't-patiently-endure odors,
4. ak-khamo rasānaṃ,
4. can't-patiently-endure tastes,
5. ak-khamo phoṭṭhabbānaṃ.
5. can't-patiently-endure tactile-objects.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato
“Possessing five of these dharmas,
bhikkhu a-bhabbo sammā-samādhiṃ
a monk is not capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.
Is not capable of attaining and living in that state.

(5 opposites)

♦ “pañca-hi, bhikkhave, dhammehi samannāgato
“Possessing five of these dharmas,
bhikkhu bhabbo sammā-samādhiṃ
a monk is capable of righteous-undistractable-lucidity,
upasampajja viharituṃ.
Is capable of attaining and living in that state.
katamehi pañcahi?
Which five?
idha, bhikkhave, bhikkhu
Here, monks, a monk
1. khamo hoti rūpānaṃ,
1. can patiently-endure forms,
2. khamo saddānaṃ,
2. can patiently-endure sounds,
3. khamo gandhānaṃ,
3. can patiently-endure odors,
4. khamo rasānaṃ,
4. can patiently-endure tastes,
5. khamo phoṭṭhabbānaṃ.
5. can patiently-endure tactile-objects.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato
“Possessing five of these dharmas,
bhikkhu bhabbo sammā-samādhiṃ
a monk is capable of righteous-undistractable-lucidity,
upasampajja viharitun”ti.
Is capable of attaining and living in that state.
(end of sutta⏹️)

5.114 - AN 5.114 Andhakavinda: 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 Dharma 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 Dharma and training should be encouraged, supported, and established in these five things.”

5.115 - AN 5.115 Maccharinī: Stingy

115. Maccharinīsutta
115. Stingy
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 Dharma.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5.116 - AN 5.116 Vaṇṇanā: Praise

116. Vaṇṇanāsutta
116. Praise
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 justifiable-trust in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti,
and doesn’t arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ vinipāteti.
And she wastes gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 justifiable-trust in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti,
and does arouse justifiable-trust in things that are inspiring.
saddhādeyyaṃ na vinipāteti.
And she doesn’t waste gifts given in justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5.117 - AN 5.117 Issukinī: Envious

117. Issukinīsutta
117. Envious
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5.118 - AN 5.118 Micchādiṭṭhika: Having Wrong View

118. Micchādiṭṭhikasutta
118. Having Wrong View
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5.119 - AN 5.119 Micchāvācā: Wrong Speech

119. Micchāvācāsutta
119. Wrong Speech
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5.120 - AN 5.120 Micchāvāyāma: Wrong Effort

120. Micchāvāyāmasutta
120. Wrong Effort
“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
“monks, a nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.
A nun with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge.
A nun with five dharmas 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 justifiable-trust.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti.
A nun with these five dharmas is raised up to heaven.”

5..13.. - AN 5 vagga 13 Gilāna: Sickness

 AN 5..13.. - AN 5 vagga 13 Gilāna: Sickness
    AN 5.121 - AN 5.121 Gilāna: Sick
    AN 5.122 - AN 5.122 Satisūpaṭṭhita: rememberfulness Well Established
    AN 5.123 - AN 5.123 Paṭhamaupaṭṭhāka: A Carer (1st)
    AN 5.124 - AN 5.124 Dutiyaupaṭṭhāka: A Carer (2nd)
    AN 5.125 - AN 5.125 Paṭhamaanāyussā: Longevity (1st)
    AN 5.126 - AN 5.126 Dutiyaanāyussā: Longevity (2nd)
    AN 5.127 - AN 5.127 Vapakāsa: Living Apart
    AN 5.128 - AN 5.128 Samaṇasukha: An Ascetic’s Happiness
    AN 5.129 - AN 5.129 Parikuppa: Fatal Wounds
    AN 5.130 - AN 5.130 Byasana: Loss

5.121 - AN 5.121 Gilāna: 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 asinine-inclinations.
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 asinine-inclinations.”

5.122 - AN 5.122 Satisūpaṭṭhita: 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 dharmas 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 dharma, 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 dharmas 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.”

5.123 - AN 5.123 Paṭhamaupaṭṭhāka: A Carer (1st)

123. Paṭhamaupaṭṭhākasutta
123. A Carer (1st)
“Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti.
“monks, a patient with five dharmas 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 dharmas is hard to care for.
Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti.
A patient with five dharmas 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 dharmas is easy to care for.”

5.124 - AN 5.124 Dutiyaupaṭṭhāka: A Carer (2nd)

124. Dutiyaupaṭṭhākasutta
124. A Carer (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.
“monks, a carer with five dharmas 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 dharmas is not competent to care for a patient.
Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ.
A carer with five dharmas 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 dharmas is competent to care for a patient.”

5.125 - AN 5.125 Paṭhamaanāyussā: 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.”

5.126 - AN 5.126 Dutiyaanāyussā: 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.”

5.127 - AN 5.127 Vapakāsa: Living Apart

127. Vapakāsasutta
127. Living Apart
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṃghamhā vapakāsituṃ.
“monks, a monk with five dharmas 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 dharmas is not fit to live apart from a Saṅgha community.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṃghamhā vapakāsituṃ.
A monk with five dharmas 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 dharmas is fit to live apart from a Saṅgha community.”

5.128 - AN 5.128 Samaṇasukha: 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.”

5.129 - AN 5.129 Parikuppa: 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.”

5.130 - AN 5.130 Byasana: 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.”

5..14.. - AN 5 vagga 14 Rāja: Kings

 AN 5..14.. - AN 5 vagga 14 Rāja: Kings
    AN 5.131 - AN 5.131 Paṭhamacakkānuvattana: Wielding Power (1st)
    AN 5.132 - AN 5.132 Dutiyacakkānuvattana: Wielding Power (2nd)
    AN 5.133 - AN 5.133 Dhammarājā: A Dharmic King
    AN 5.134 - AN 5.134 Yassaṃdisaṃ: In Whatever Region
    AN 5.135 - AN 5.135 Paṭhamapatthanā: Aspiration (1st)
    AN 5.136 - AN 5.136 Dutiyapatthanā: Aspiration (2nd)
    AN 5.137 - AN 5.137 Appaṃsupati: Little Sleep
    AN 5.138 - AN 5.138 Bhattādaka: Eating Food
    AN 5.139 - AN 5.139 Akkhama: Cannot Endure
    AN 5.140 - AN 5.140 Sota: A Listener

5.131 - AN 5.131 Paṭhamacakkānuvattana: Wielding Power (1st)

131. Paṭhamacakkānuvattanasutta
131. Wielding Power (1st)
“Pañcahi, bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti;
“monks, possessing five factors a wheel-turning monarch wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.
A wheel-turning monarch knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ pavatteti;
A wheel-turning monarch who possesses these five factors wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;
In the same way, possessing five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamehi pañcahi?
What five?
Idha, bhikkhave, tathāgato arahaṃ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū.
A Realized One knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;
Possessing these five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

5.132 - AN 5.132 Dutiyacakkānuvattana: Wielding Power (2nd)

132. Dutiyacakkānuvattanasutta
132. Wielding Power (2nd)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti;
“monks, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca.
A wheel-turning monarch’s oldest son knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti;
A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti;
In the same way, possessing five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamehi pañcahi?
What five?
Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū.
Sāriputta knows what is right, knows dharma, knows moderation, knows the right time, and knows the assembly.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti;
Possessing these five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.
And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

5.133 - AN 5.133 Dhammarājā: A Dharmic King

133. Dhammarājāsutta
133. A Dharmic King
“Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṃ cakkaṃ vattetī”ti.
“monks, even a wheel-turning monarch, a just and Dharmic king, does not wield power without having their own king.”
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti?
“But who is the king of the wheel-turning monarch, the just and Dharmic king?”
“Dhammo, bhikkhū”ti bhagavā avoca.
“It is dharma, monk,” said the Buddha.
“Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.
“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu anuyantesu … pe … balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.
He provides just protection and security for his warrior-nobles, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu anuyantesu balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṃ pavatteti;
When he has done this, he wields power only in a Dharmic manner.
taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.
And this power cannot be undermined by any human enemy.
Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhūsu:
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security for the monks, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ;
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.
evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ;
This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.
evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ;
This kind of mental action should be cultivated. This kind of mental action should not be cultivated.
evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo;
This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.
evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.
This kind of market town should be cultivated. This kind of market town should not be cultivated.’
Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhunīsu … pe … upāsakesu … pe … upāsikāsu:
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security for the nuns … laymen … laywomen, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ;
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.
evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ;
This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.
evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ;
This kind of mental action should be cultivated. This kind of mental action should not be cultivated.
evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo;
This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.
evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.
This kind of market town should be cultivated. This kind of market town should not be cultivated.’
Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhūsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhunīsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsakesu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsikāsu dhammeneva anuttaraṃ dhammacakkaṃ pavatteti;
When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a Dharmic manner.
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.”
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

5.134 - AN 5.134 Yassaṃdisaṃ: In Whatever Region

134. Yassaṃdisaṃsutta
134. In Whatever Region
“Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.
“monks, with five factors an anointed warrior-nobleic king lives in his own realm, no matter what region he lives in.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
An anointed warrior-nobleic king is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;
He is rich, affluent, and wealthy, with a full treasury and storehouses.
balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya;
He is powerful, having an army of four divisions that is obedient and carries out instructions.
pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ;
He has a counselor who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
tassime cattāro dhammā yasaṃ paripācenti.
These four things bring his fame to fruition.
So iminā yasapañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.
With these five factors, including fame, an anointed warrior-nobleic king lives in his own realm, no matter what direction he lives in.
Taṃ kissa hetu?
Why is that?
Evañhetaṃ, bhikkhave, hoti vijitāvīnaṃ.
Because that is how it is for victors.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṃ yassaṃ disāyaṃ viharati, vimuttacittova viharati.
In the same way, a monk with five dharmas lives with mind freed, no matter what region they live in.
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.
rājāva khattiyo muddhāvasitto jātisampanno;
This is like the anointed warrior-nobleic king’s impeccable lineage.
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 Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro;
This is like the anointed warrior-nobleic king being rich, affluent, and wealthy, with full treasury and storehouses.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
rājāva khattiyo muddhāvasitto balasampanno;
This is like the anointed warrior-nobleic king having power.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
rājāva khattiyo muddhāvasitto pariṇāyakasampanno;
This is like the anointed warrior-nobleic king having a counselor.
tassime cattāro dhammā vimuttiṃ paripācenti.
These four dharmas bring their freedom to fruition.
So iminā vimuttipañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati vimuttacittova viharati.
With these five dharmas, including freedom, they live in their own realm, no matter what region they live in.
Taṃ kissa hetu?
Why is that?
Because that is how it is for those whose mind is free.”
Because that is how it is for those whose mind is free.”
Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti.
Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti.

5.135 - AN 5.135 Paṭhamapatthanā: Aspiration (1st)

135. Paṭhamapatthanāsutta
135. Aspiration (1st)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.
“monks, an anointed warrior-nobleic king’s eldest son with five factors aspires to kingship.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
It’s when an anointed warrior-nobleic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;
He is attractive, good-looking, lovely, of surpassing beauty.
mātāpitūnaṃ piyo hoti manāpo;
He is dear and beloved to his parents.
negamajānapadassa piyo hoti manāpo;
He is dear and beloved to the people of town and country.
yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā tattha sikkhito hoti anavayo.
He is trained and skilled in the arts of anointed warrior-nobleic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
Tassa evaṃ hoti:
He thinks:
‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
‘I’m well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.
Why shouldn’t I aspire to kingship?
Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.
I’m attractive, good-looking, lovely, of surpassing beauty.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.
Why shouldn’t I aspire to kingship?
Ahaṃ khomhi mātāpitūnaṃ piyo manāpo.
I’m dear and beloved to my parents.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.
Why shouldn’t I aspire to kingship?
Ahaṃ khomhi negamajānapadassa piyo manāpo.
I’m dear and beloved to the people of town and country.
Kasmāhaṃ rajjaṃ na pattheyyaṃ.
Why shouldn’t I aspire to kingship?
Ahaṃ khomhi yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā, tattha sikkhito anavayo.
I’m trained and skilled in the arts of anointed warrior-nobleic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.
Kasmāhaṃ rajjaṃ na pattheyyan’ti.
Why shouldn’t I aspire to kingship?’
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.
An anointed warrior-nobleic king’s eldest son with these five factors aspires to kingship.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti.
In the same way, a monk with five dharmas aspires to end the asinine-inclinations.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a monk has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tassa evaṃ hoti:
They think:
‘ahaṃ khomhi saddho, saddahāmi tathāgatassa bodhiṃ:
‘I am a person of justifiable-trust; I have justifiable-trust in the Realized One’s awakening …
“itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā”ti.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi asaṭho amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
I reveal myself honestly to the Teacher or sensible spiritual companions.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
I live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Why shouldn’t I aspire to end the asinine-inclinations?
Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti.
Why shouldn’t I aspire to end the asinine-inclinations?’
A mendicant with these five dharmas aspires to end the defilements.”
A monk with these five dharmas aspires to end the asinine-inclinations.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.

5.136 - AN 5.136 Dutiyapatthanā: Aspiration (2nd)

136. Dutiyapatthanāsutta
136. Aspiration (2nd)
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.
“monks, an anointed warrior-nobleic king’s eldest son with five factors aspires to become a viceroy.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
It’s when an anointed warrior-nobleic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato;
He is attractive, good-looking, lovely, of surpassing beauty.
mātāpitūnaṃ piyo hoti manāpo, balakāyassa piyo hoti manāpo;
He is dear and beloved to his parents. He is dear and beloved to the armed forces.
paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.
He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
Tassa evaṃ hoti:
He thinks:
‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
‘I’m well born …
Kasmāhaṃ oparajjaṃ na pattheyyaṃ.
Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.
attractive …
Kasmāhaṃ oparajjaṃ na pattheyyaṃ.
Ahaṃ khomhi mātāpitūnaṃ piyo manāpo.
dear and beloved to my parents …
Kasmāhaṃ oparajjaṃ na pattheyyaṃ.
Ahaṃ khomhi balakāyassa piyo manāpo.
dear and beloved to the armed forces …
Kasmāhaṃ oparajjaṃ na pattheyyaṃ.
Ahaṃ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.
I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
Kasmāhaṃ oparajjaṃ na pattheyyan’ti.
Why shouldn’t I aspire to become a viceroy?’
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.
An anointed warrior-nobleic king’s eldest son with these five factors aspires to become a viceroy.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti.
In the same way, a monk with five dharmas aspires to end the asinine-inclinations.
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 Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;
Their mind is firmly established in the four kinds of rememberfulness meditation.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Tassa evaṃ hoti:
They think:
‘ahaṃ khomhi sīlavā, pātimokkhasaṃvarasaṃvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu.
‘I’m ethical …
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Ahaṃ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
learned …
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Ahaṃ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto.
rememberful …
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
energetic …
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ.
Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti.
Why shouldn’t I aspire to end the asinine-inclinations?’
A mendicant with these five dharmas aspires to end the defilements.”
A monk with these five dharmas aspires to end the asinine-inclinations.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti.

5.137 - AN 5.137 Appaṃsupati: Little Sleep

137. Appaṃsupatisutta
137. Little Sleep
“Pañcime, bhikkhave, appaṃ rattiyā supanti, bahuṃ jagganti.
“monks, these five sleep little at night, staying mostly awake.
Katame pañca?
What five?
Itthī, bhikkhave, purisādhippāyā appaṃ rattiyā supati, bahuṃ jaggati.
A woman longing for a man.
Puriso, bhikkhave, itthādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.
A man longing for a woman.
Coro, bhikkhave, ādānādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.
A thief longing for their loot.
Rājā, bhikkhave, rājakaraṇīyesu yutto appaṃ rattiyā supati, bahuṃ jaggati.
A king busy with his duties.
Bhikkhu, bhikkhave, visaṃyogādhippāyo appaṃ rattiyā supati, bahuṃ jaggati.
A monk longing for freedom from attachment.
These five sleep little at night, staying mostly awake.”
These five sleep little at night, staying mostly awake.”
Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti.
Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti.

5.138 - AN 5.138 Bhattādaka: Eating Food

138. Bhattādakasutta
138. Eating Food
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṃ gacchati.
“monks, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.
It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṃ gacchati.
A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchati.
In the same way, a monk with five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a monk.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.
It’s when a monk can’t endure sights, sounds, smells, tastes, and touches.
A mendicant with these five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant.”
A monk with these five dharmas eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a monk.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti.

5.139 - AN 5.139 Akkhama: Cannot Endure

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
    AN 5.139 - AN 5.139 Akkhama: Cannot Endure
        AN 5.139.1 - (five ways elephant not resilient)
            AN 5.139.1.1 - (form)
            AN 5.139.1.2 - (sound)
            AN 5.139.1.3 - (smell)
            AN 5.139.1.4 - (taste)
            AN 5.139.1.5 - (touch)
        AN 5.139.2 - (five ways monk not resilient)
            AN 5.139.2.1 - (form)
            AN 5.139.2.2 - (sound)
            AN 5.139.2.3 - (smell)
            AN 5.139.2.4 - (taste)
            AN 5.139.2.5 - (touch)
        AN 5.139.3 - (five ways elephant is resilient)
            AN 5.139.3.1 - (form)
            AN 5.139.3.2 - (sound)
            AN 5.139.3.3 - (smell)
            AN 5.139.3.4 - (taste)
            AN 5.139.3.5 - (touch)
        AN 5.139.4 - (five ways monk is resilient)
            AN 5.139.4.1 - (form)
            AN 5.139.4.2 - (sound)
            AN 5.139.4.3 - (smell)
            AN 5.139.4.4 - (taste)
            AN 5.139.4.5 - (touch)

5.139.1 - (five ways elephant not resilient)

“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati.
“monks, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.
It’s when a royal bull elephant can’t patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

5.139.1.1 - (form)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ?
And how is it that a royal bull elephant can’t patiently-endure [visible]-forms?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle falters and founders at the [visible]-form of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ. (1)
That’s how a royal bull elephant can’t patiently-endure [visible]-forms.

5.139.1.2 - (sound)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ?
And how is it that a royal bull elephant can’t patiently-endure sounds?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ. (2)
That’s how a royal bull elephant can’t patiently-endure sounds.

5.139.1.3 - (smell)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ?
And how is it that a royal bull elephant can’t patiently-endure smells?
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ. (3)
That’s how a royal bull elephant can’t patiently-endure smells.

5.139.1.4 - (taste)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ?
And how is it that a royal bull elephant can’t patiently-endure tastes?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ. (4)
That’s how a royal bull elephant can’t patiently-endure tastes.

5.139.1.5 - (touch)

Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ?
And how is it that a royal bull elephant can’t patiently-endure touches?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle.
Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ. (5)
That’s how a royal bull elephant can’t patiently-endure touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.
A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship.

5.139.2 - (five ways monk not resilient)

Evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with five dharmas is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not the supreme field of merit for the world.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.
It’s when a monk can’t patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

5.139.2.1 - (form)

Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ?
And how is it that a monk can’t patiently-endure [visible]-forms?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ.
It’s when a monk, seeing a [visible]-form with their eyes, is aroused by a desirable [visible]-form, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ. (1)
That’s how a monk can’t patiently-endure [visible]-forms.

5.139.2.2 - (sound)

Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ?
And how is it that a monk can’t patiently-endure sounds?
Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ.
It’s when a monk, hearing a sound with their ears, is aroused by a desirable sound, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ. (2)
That’s how a monk can’t patiently-endure sounds.

5.139.2.3 - (smell)

Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ?
And how is it that a monk can’t patiently-endure smells?
Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ.
It’s when a monk, smelling an odor with their nose, is aroused by a desirable smell, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ. (3)
That’s how a monk can’t patiently-endure smells.

5.139.2.4 - (taste)

Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ?
And how is it that a monk can’t patiently-endure tastes?
Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ.
It’s when a monk, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ. (4)
That’s how a monk can’t patiently-endure tastes.

5.139.2.5 - (touch)

Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ?
And how is it that a monk can’t patiently-endure touches?
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ.
It’s when a monk, feeling a touch with their body, is aroused by a desirable touch, so is not able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ. (5)
That’s how a monk can’t patiently-endure touches.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.
A monk with these five dharmas is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a teacher’s offering, not worthy of veneration with joined palms, and is not the supreme field of merit for the world.

5.139.3 - (five ways elephant is resilient)

Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.
A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.
It’s when a royal bull elephant can patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

5.139.3.1 - (form)

Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṃ?
And how is it that a royal bull elephant can patiently-endure [visible]-forms?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle does not falter or founder at the [visible]-form of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṃ. (1)
That’s how a royal bull elephant can patiently-endure [visible]-forms.

5.139.3.2 - (sound)

Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ?
And how is it that a royal bull elephant can patiently-endure sounds?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ. (2)
That’s how a royal bull elephant can patiently-endure sounds.

5.139.3.3 - (smell)

Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ?
And how is it that a royal bull elephant can patiently-endure smells?
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ. (3)
That’s how a royal bull elephant can patiently-endure smells.

5.139.3.4 - (taste)

Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṃ?
And how is it that a royal bull elephant can patiently-endure tastes?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rasānaṃ. (4)
That’s how a royal bull elephant can patiently-endure tastes.

5.139.3.5 - (touch)

Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ?
And how is it that a royal bull elephant can patiently-endure touches?
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ.
It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle.
Evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ. (5)
That’s how a royal bull elephant can patiently-endure touches.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.
A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.

5.139.4 - (five ways monk is resilient)

Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with five dharmas 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 khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.
It’s when a monk can patiently-endure [visible]-forms, sounds, smells, tastes, and touches.

5.139.4.1 - (form)

Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṃ?
And how is it that a monk can patiently-endure [visible]-forms?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe na sārajjati, sakkoti cittaṃ samādahituṃ.
It’s when a monk, seeing a [visible]-form with their eyes, is not aroused by a desirable [visible]-form, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti rūpānaṃ. (1)
That’s how a monk can patiently-endure [visible]-forms.

5.139.4.2 - (sound)

Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ?
And how is it that a monk can patiently-endure sounds?
Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ.
It’s when a monk, hearing a sound with their ears, is not aroused by desirable sounds, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ. (2)
That’s how a monk can patiently-endure sounds.

5.139.4.3 - (smell)

Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ.
And how is it that a monk can patiently-endure smells?
Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ.
It’s when a monk, smelling an odor with their nose, is not aroused by a desirable smell, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ. (3)
That’s how a monk can patiently-endure smells.

5.139.4.4 - (taste)

Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṃ?
And how is it that a monk can patiently-endure tastes?
Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṃ samādahituṃ.
It’s when a monk, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti rasānaṃ. (4)
That’s how a monk can patiently-endure tastes.

5.139.4.5 - (touch)

Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ?
And how is it that a monk can patiently-endure touches?
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ.
It’s when a monk, feeling a touch with their body, is not aroused by a desirable touch, so is able to make the mind undistractible-&-lucid.
Evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ. (5)
That’s how a monk can patiently-endure touches.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these five dharmas 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.”
(end of sutta⏹️)

5.140 - AN 5.140 Sota: A Listener

140. Sotasutta
140. A Listener
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.
“monks, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi pañcahi?
What five?
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.
A royal bull elephant listens, destroys, protects, endures, and goes fast.
Kathañca, bhikkhave, rañño nāgo sotā hoti?
And how does a royal bull elephant listen?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti—
It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do,
yadi vā katapubbaṃ yadi vā akatapubbaṃ—
whether or not it has done it before.
taṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto suṇāti.
Evaṃ kho, bhikkhave, rañño nāgo sotā hoti. (1)
That’s how a royal bull elephant listens.
Kathañca, bhikkhave, rañño nāgo hantā hoti?
And how does a royal bull elephant destroy?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.
It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.
Evaṃ kho, bhikkhave, rañño nāgo hantā hoti. (2)
That’s how a royal bull elephant destroys.
Kathañca, bhikkhave, rañño nāgo rakkhitā hoti?
And how does a royal bull elephant protect?
Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṃ kāyaṃ, rakkhati pacchimaṃ kāyaṃ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṃ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṃ, rakkhati vāladhiṃ, rakkhati hatthāruhaṃ.
It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider.
Evaṃ kho, bhikkhave, rañño nāgo rakkhitā hoti. (3)
That’s how a royal bull elephant protects.
Kathañca, bhikkhave, rañño nāgo khantā hoti?
And how does a royal bull elephant endure?
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ.
It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
Evaṃ kho, bhikkhave, rañño nāgo khantā hoti. (4)
That’s how a royal bull elephant endures.
Kathañca, bhikkhave, rañño nāgo gantā hoti?
And how does a royal bull elephant go fast?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—
It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,
yadi vā gatapubbaṃ yadi vā agatapubbaṃ—
whether or not it has been there before.
taṃ khippameva gantā hoti.
Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. (5)
That’s how a royal bull elephant goes fast.
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.
A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with five dharmas 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 sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.
A monk listens, destroys, protects, endures, and goes fast.
Kathañca, bhikkhave, bhikkhu sotā hoti?
And how does a monk listen?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti.
It’s when a monk pays heed, pays attention, engages wholeheartedly, and lends an ear when The Dharma and training proclaimed by a Realized One is being taught.
Evaṃ kho, bhikkhave, bhikkhu sotā hoti. (1)
That’s how a monk listens.
Kathañca, bhikkhave, bhikkhu hantā hoti?
And how does a monk destroy?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterated them.
Evaṃ kho, bhikkhave, bhikkhu hantā hoti. (2)
That’s how a monk destroys.
Kathañca, bhikkhave, bhikkhu rakkhitā hoti?
And how does a monk protect?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a monk sees a sight with the eyes, they don’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 Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …
Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā …
Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …
Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with the body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing a thought with the mind, they don’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 Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Evaṃ kho, bhikkhave, bhikkhu rakkhitā hoti. (3)
That’s how a monk protects.
Kathañca, bhikkhave, bhikkhu khantā hoti?
And how does a monk endure?
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ; duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
It’s when a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Evaṃ kho, bhikkhave, bhikkhu khantā hoti. (4)
That’s how a monk endures.
Kathañca, bhikkhave, bhikkhu gantā hoti?
And how does a monk go fast?
Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.
It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Evaṃ kho, bhikkhave, bhikkhu gantā hoti. (5)
That’s how a monk goes fast.
A mendicant with these five dharmas … is the supreme field of merit for the world.”
A monk with these five dharmas … is the supreme field of merit for the world.”
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
(end of sutta⏹️)

5..15.. - AN 5 vagga 15 Tikaṇḍakī: (name of place)

 AN 5..15.. - AN 5 vagga 15 Tikaṇḍakī: (name of place)
    AN 5.141 - AN 5.141 Avajānāti: Scorn
    AN 5.142 - AN 5.142 Ārabhati: Violation
    AN 5.143 - AN 5.143 Sārandada: At Sārandada
    AN 5.144 - AN 5.144 Tikaṇḍakī: At Tikaṇḍakī
    AN 5.145 - AN 5.145 Niraya: Hell
    AN 5.146 - AN 5.146 Mitta: A Friend
    AN 5.147 - AN 5.147 Asappurisadāna: Gifts of a Bad Person
    AN 5.148 - AN 5.148 Sappurisadāna: Gifts of a Good Person
    AN 5.149 - AN 5.149 Paṭhamasamayavimutta: Temporarily Free (1st)
    AN 5.150 - AN 5.150 Dutiyasamayavimutta: Temporarily Free (2nd)

5.141 - AN 5.141 Avajānāti: Scorn

141. Avajānātisutta
141. Scorn
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these five people are found in the world.
Katame pañca?
What five?
Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti.
One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.
Kathañca, bhikkhave, puggalo datvā avajānāti?
And how does a person give then scorn?
Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ.
It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick.
Tassa evaṃ hoti:
They think:
‘ahaṃ demi;
‘I give;
ayaṃ paṭiggaṇhātī’ti.
this one receives.’
Tamenaṃ datvā avajānāti.
They give to that person, then they scorn them.
Evaṃ kho, bhikkhave, puggalo datvā avajānāti.
That’s how a person gives then scorns.
Kathañca, bhikkhave, puggalo saṃvāsena avajānāti?
And how does a person live together then scorn?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni.
It’s when a person lives with someone else for two or three years.
Tamenaṃ saṃvāsena avajānāti.
They live together with that person, then they scorn them.
Evaṃ kho, bhikkhave, puggalo saṃvāsena avajānāti.
That’s how a person live together then scorns.
Kathañca, bhikkhave, puggalo ādheyyamukho hoti?
And how is a person gullible for gossip?
Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṃ khippaññeva adhimuccitā hoti.
It’s when they’re very quick to believe what a certain person says in praise or criticism of another.
Evaṃ kho, bhikkhave, puggalo ādheyyamukho hoti.
That’s how a person is gullible for gossip.
Kathañca, bhikkhave, puggalo lolo hoti?
And how is a person impulsive?
Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo.
It’s when a certain person is fickle in justifiable-trust, devotion, fondness, and confidence.
Evaṃ kho, bhikkhave, puggalo lolo hoti.
That’s how a person is impulsive.
Kathañca, bhikkhave, puggalo mando momūho hoti?
And how is a person dull and stupid?
Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti.
It’s when they don’t know the difference between dharmas that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Evaṃ kho, bhikkhave, puggalo mando momūho hoti.
That’s how a person is dull and stupid.
Ime kho, bhikkhave, pañca puggalā santo saṃvijjamānā lokasmin”ti.
These are the five people found in the world.”

5.142 - AN 5.142 Ārabhati: Violation

142. Ārabhatisutta
142. Violation
“Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these five people are found in the world.
Katame pañca?
What five?
Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti;
One person violates and regrets it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (1)
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti;
One person violates and doesn’t regret it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (2)
And they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti;
One person doesn’t violate yet still feels regret.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (3)
And they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti;
One person neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (4)
But they don’t understand …
Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti;
One person neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. (5)
And they do understand where those arisen bad, unskillful Dharmas cease without anything left over.
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti,
Take the case of the person who violates and regrets it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
so evamassa vacanīyo:
They should be told:
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu;
‘Venerable, the asinine-inclinations born of violation are found in you, and the asinine-inclinations born of regret grow. You would do well to give up the asinine-inclinations born of violation and get rid of the asinine-inclinations born of regret, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (1)
In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo ārabhati na vippaṭisārī hoti,
Take the case of the person who violates and doesn’t regret it.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,
And they don’t understand…
so evamassa vacanīyo:
They should be told:
‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu;
‘Venerable, the asinine-inclinations born of violation are found in you, but the asinine-inclinations born of regret don’t grow. You would do well to give up the asinine-inclinations born of violation, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (2)
In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati vippaṭisārī hoti,
Take the case of the person who doesn’t violate yet feels regret.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,
And they don’t understand…
so evamassa vacanīyo:
They should be told:
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu;
‘Venerable, the asinine-inclinations born of violation are not found in you, yet the asinine-inclinations born of regret grow. You would do well to get rid of the asinine-inclinations born of regret, and then develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (3)
In this way you’ll become just like the fifth person.’
Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti,
Take the case of the person who neither violates nor regrets.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti,
But they don’t understand…
so evamassa vacanīyo:
They should be told:
‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṃ paññañca bhāvetu;
‘Venerable, the asinine-inclinations born of violation are not found in you, and the asinine-inclinations born of regret don’t grow. You would do well to develop the mind and wisdom.
evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’ti. (4)
In this way you’ll become just like the fifth person.’
Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇantī”ti.
And so, monks, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of asinine-inclinations.”

5.143 - AN 5.143 Sārandada: At Sārandada

143. Sārandadasutta
143. At Sārandada
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 pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Tena kho pana samayena pañcamattānaṃ licchavisatānaṃ sārandade cetiye sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them:
“pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ.
“The appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?
What five?
Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ.
The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure.
Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.
The appearance of these five treasures is rare in the world.”
Atha kho te licchavī magge purisaṃ ṭhapesuṃ:
Then those Licchavis sent a man out on to the road.
“yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ, atha amhākaṃ āroceyyāsī”ti.
“Mister, please tell us when you see the Buddha.”
Addasā kho so puriso bhagavantaṃ dūratova āgacchantaṃ;
That man saw the Buddha coming off in the distance.
disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca:
Seeing this, he went to the Licchavis and said:
“ayaṃ so, bhante, bhagavā gacchati arahaṃ sammāsambuddho;
“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.
yassadāni kālaṃ maññathā”ti.
Please go at your convenience.”
Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te licchavī bhagavantaṃ etadavocuṃ:
Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him:
“Sādhu, bhante, yena sārandadaṃ cetiyaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti.
“Please go to the Sārandada shrine, out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā yena sārandadaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca:
Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis:
“kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Licchavis, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bhante, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
“Well, Master Gotama, this discussion came up among us while we were sitting together:
‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ.
‘The appearance of five treasures is rare in the world. …’”
Katamesaṃ pañcannaṃ?
Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ.
Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin’”ti.
“Kāmādhimuttānaṃ vata bho licchavīnaṃ kāmaṃyeva ārabbha antarākathā udapādi.
“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up!
Pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ.
Licchavis, the appearance of five treasures is rare in the world.
Katamesaṃ pañcannaṃ?
What five?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ,
The appearance of a Realized One, a perfected one, a fully awakened Buddha.
tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ,
A person who explains The Dharma and training proclaimed by a Realized One.
tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ,
A person who understands The Dharma and training proclaimed by a Realized One.
tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ,
A person who practices in line with The Dharma.
kataññū katavedī puggalo dullabho lokasmiṃ.
A person who is grateful and thankful.
Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.
The appearance of these five treasures is rare in the world.”

5.144 - AN 5.144 Tikaṇḍakī: At Tikaṇḍakī

144. Tikaṇḍakīsutta
144. At Tikaṇḍakī
Ekaṃ samayaṃ bhagavā sākete viharati tikaṇḍakīvane.
At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle paṭikūlasaññī vihareyya.
“monks, a monk would do well to meditate from time to time perceiving the following:
appaṭikūle paṭikūlasaññī vihareyya.
the repulsive in the unrepulsive,
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle appaṭikūlasaññī vihareyya.
the unrepulsive in the repulsive,
Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.
the repulsive in both the unrepulsive and the repulsive, and
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.
the unrepulsive in both the repulsive and the unrepulsive.
Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno.
A monk would do well to meditate from time to time staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya?
For what reason should a monk meditate perceiving the repulsive in the unrepulsive?
‘Mā me rajanīyesu dhammesu rāgo udapādī’ti—
‘May greed not arise in me for things that arouse greed.’
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya.
A monk should meditate perceiving the repulsive in the unrepulsive for this reason.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya?
For what reason should a monk meditate perceiving the unrepulsive in the repulsive?
‘Mā me dosanīyesu dhammesu doso udapādī’ti—
‘May hate not arise in me for things that provoke hate.’ …
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya?
For what reason should a monk meditate perceiving the repulsive in both the unrepulsive and the repulsive?
‘Mā me rajanīyesu dhammesu rāgo udapādi, mā me dosanīyesu dhammesu doso udapādī’ti—
‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya?
For what reason should a monk meditate perceiving the unrepulsive in both the repulsive and the unrepulsive?
‘Mā me dosanīyesu dhammesu doso udapādi, mā me rajanīyesu dhammesu rāgo udapādī’ti—
‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.
Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya?
For what reason should a monk meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive?
‘Sato sampajāno mā me kvacani katthaci kiñcanaṃ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṃ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṃ mohanīyesu dhammesu moho udapādī’ti—
‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’
idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno”ti.
For this reason a monk should meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive.”

5.145 - AN 5.145 Niraya: Hell

145. Nirayasutta
145. Hell
“Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with five dharmas is cast down to hell.
Katamehi pañcahi?
What five?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.
They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
Someone with these five dharmas is cast down to hell.
Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
Someone with five dharmas is raised up to heaven
Katamehi pañcahi?
What five?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.
Someone with these five dharmas is raised up to heaven.”

5.146 - AN 5.146 Mitta: A Friend

146. Mittasutta
146. A Friend
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo.
“monks, you shouldn’t associate with a monk friend who has five dharmas.
Katamehi pañcahi?
What five?
Kammantaṃ kāreti, adhikaraṇaṃ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, nappaṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.
They start up work projects. They take up disciplinary issues. They conflict with leading monks. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo.
monks, you shouldn’t associate with a monk friend who has these five dharmas.
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo.
You should associate with a monk friend who has five dharmas.
Katamehi pañcahi?
What five?
Na kammantaṃ kāreti, na adhikaraṇaṃ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, paṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ.
They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading monks. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo”ti.
You should associate with a monk friend who has these five dharmas.”

5.147 - AN 5.147 Asappurisadāna: Gifts of a Bad Person

147. Asappurisadānasutta
147. Gifts of a Bad Person
“Pañcimāni, bhikkhave, asappurisadānāni.
“monks, there are these five gifts of a bad person.
Katamāni pañca?
What five?
Asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti.
They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences.
Imāni kho, bhikkhave, pañca asappurisadānāni.
These are the five gifts of a bad person.
Pañcimāni, bhikkhave, sappurisadānāni.
There are these five gifts of a good person.
Katamāni pañca?
What five?
Sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti.
They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences.
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.
These are the five gifts of a good person.”

5.148 - AN 5.148 Sappurisadāna: Gifts of a Good Person

148. Sappurisadānasutta
148. Gifts of a Good Person
“Pañcimāni, bhikkhave, sappurisadānāni.
“There are these five gifts of a good person.
Katamāni pañca?
What five?
Saddhāya dānaṃ deti, sakkaccaṃ dānaṃ deti, kālena dānaṃ deti, anuggahitacitto dānaṃ deti, attānañca parañca anupahacca dānaṃ deti.
They give a gift out of justifiable-trust. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others.
Saddhāya kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.
Having given a gift out of justifiable-trust, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.
Sakkaccaṃ kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo.
Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.
And their children, wives, bondservants, workers, and staff want to listen. They pay attention and try to understand.
Kālena kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;
Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
kālāgatā cassa atthā pacurā honti.
And when the time is right, they get all that they need.
Anuggahitacitto kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;
Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṃ namati.
And their mind tends to enjoy the five refined kinds of sensual stimulation.
Attānañca parañca anupahacca kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo;
Having given a gift without hurting themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.
na cassa kutoci bhogānaṃ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato.
And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs.
Imāni kho, bhikkhave, pañca sappurisadānānī”ti.
These are the five gifts of a good person.”

5.149 - AN 5.149 Paṭhamasamayavimutta: Temporarily Free (1st)

149. Paṭhamasamayavimuttasutta
149. Temporarily Free (1st)
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.
“monks, these five things lead to the decline of a monk who is temporarily free.
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 samayavimuttassa bhikkhuno parihānāya saṃvattanti.
These five things lead to the decline of a monk who is temporarily free.
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.
These five things don’t lead to the decline of a monk who is temporarily free.
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 samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.
These five things don’t lead to the decline of a monk who is temporarily free.”

5.150 - AN 5.150 Dutiyasamayavimutta: Temporarily Free (2nd)

150. Dutiyasamayavimuttasutta
150. Temporarily Free (2nd)
“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.
“monks, these five things lead to the decline of a monk who is temporarily free.
Katame pañca?
What five?
Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.
They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.
These five things lead to the decline of a monk who is temporarily free.
Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.
These five things don’t lead to the decline of a monk who is temporarily free.
Katame pañca?
What five?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā.
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating.
Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.
These five things don’t lead to the decline of a monk who is temporarily free.”

5..16.. - AN 5 vagga 16 Sa-d-dhamma: True Dharma

 AN 5..16.. - AN 5 vagga 16 Sa-d-dhamma: True Dharma
    AN 5.151 - AN 5.151 Paṭhama-sammatta-niyāma: Inevitability Regarding the Right Path (1st)
    AN 5.152 - AN 5.152 Dutiyasammattaniyāma: Inevitability Regarding the Right Path (2nd)
    AN 5.153 - AN 5.153 Tatiyasammattaniyāma: Inevitability Regarding the Right Path (3rd)
    AN 5.154 - AN 5.154 Paṭhamasaddhammasammosa: The Decline of the true Dharma (1st)
    AN 5.155 - AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)
    AN 5.156 - AN 5.156 Tatiyasaddhammasammosa: The Decline of the true Dharma (3rd)
    AN 5.157 - AN 5.157 Dukkathā: Inappropriate Talk
    AN 5.158 - AN 5.158 Sārajja: Timidity
    AN 5.159 - AN 5.159 Udāyī: With Udāyī
    AN 5.160 - AN 5.160 Duppaṭivinodaya: Hard to Get Rid Of

5.151 - AN 5.151 Paṭhama-sammatta-niyāma: Inevitability Regarding the Right Path (1st)

(2023 SP-FLUENT translation by frankk‍ )

“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?
What five?
Kathaṃ paribhoti,
1. They disparage the talk,
kathikaṃ paribhoti,
2. They disparage the speaker,
attānaṃ paribhoti,
3. They disparage themselves.
vikkhittacitto dhammaṃ suṇāti,
4. with a distracted mind, they listen to The Dharma.
anekaggacitto ayoniso ca manasi karoti.
5. without singular-focus, they un-wisely pay attention.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?
What five?
Na kathaṃ paribhoti,
1. They don’t disparage the talk,
na kathikaṃ paribhoti,
2. They don’t disparage the speaker,
na attānaṃ paribhoti,
3. They don’t disparage themselves.
a-vikkhitta-citto dhammaṃ suṇāti,
4. with an undistracted mind, they listen to The ☸Dharma .
ekagga-citto yoniso ca manasi karoti.
5. with a mind of singular-focus, they wisely pay attention.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.
Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”
(end of sutta⏹️)

5.152 - AN 5.152 Dutiyasammattaniyāma: Inevitability Regarding the Right Path (2nd)

152. Dutiyasammattaniyāmasutta
152. Inevitability Regarding the Right Path (2nd)
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?
What five?
Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.
They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?
What five?
Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.
They don’t disparage the talk, the speaker, or themselves. They’re wise, not dull and stupid. They don’t think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.
Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

5.153 - AN 5.153 Tatiyasammattaniyāma: Inevitability Regarding the Right Path (3rd)

153. Tatiyasammattaniyāmasutta
153. Inevitability Regarding the Right Path (3rd)
“Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
“monks, someone with five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi pañcahi?
What five?
Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti.
They listen to The Dharma bent only on putting it down. They listen to The Dharma with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with these five dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.
Someone with five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi pañcahi?
What five?
Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti.
They don’t listen to The Dharma bent only on putting it down. They don’t listen to The Dharma with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, not dull and stupid. And they don’t think they know what they don’t know.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.
Someone with these five dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.”

5.154 - AN 5.154 Paṭhamasaddhammasammosa: The Decline of the true Dharma (1st)

154. Paṭhamasaddhammasammosasutta
154. The Decline of the true Dharma (1st)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū na sakkaccaṃ dhammaṃ suṇanti, na sakkaccaṃ dhammaṃ pariyāpuṇanti, na sakkaccaṃ dhammaṃ dhārenti, na sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.
It’s when monks don’t carefully listen to the Dharmas, memorize them, and remember them. They don’t carefully examine the meaning of Dharmas that they remember. And they don’t carefully practice in line with the meaning and The Dharma they’ve understood.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū sakkaccaṃ dhammaṃ suṇanti, sakkaccaṃ dhammaṃ pariyāpuṇanti, sakkaccaṃ dhammaṃ dhārenti, sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.
It’s when monks carefully listen to the Dharmas, memorize them, and remember them. They carefully examine the meaning of Dharmas that they remember. And they carefully practice in line with the meaning and The Dharma they’ve understood.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.”

5.155 - AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)

155. Dutiyasaddhammasammosasutta
155. The Decline of the true Dharma (2nd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū dhammaṃ na pariyāpuṇanti—
It’s when the monks don’t memorize The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti.
Furthermore, the monks don’t explain The Dharma in detail to others as they learned and memorized it.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the second thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ vācenti.
Furthermore, the monks don’t make others recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the third thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti.
Furthermore, the monks don’t recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the fourth thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.
Furthermore, the monks don’t think about and consider The Dharma in their hearts, examining it with their minds as they learned and memorized it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the fifth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū dhammaṃ pariyāpuṇanti—
It’s when the monks memorize The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti.
Furthermore, the monks explain The Dharma in detail to others as they learned and memorized it.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the second thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti.
Furthermore, the monks make others recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the third thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti.
Furthermore, the monks recite The Dharma in detail as they learned and memorized it.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the fourth thing …
Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti.
Furthermore, the monks think about and consider The Dharma in their hearts, examining it with their minds as they learned and memorized it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the fifth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.”

5.156 - AN 5.156 Tatiyasaddhammasammosa: The Decline of the true Dharma (3rd)

156. Tatiyasaddhammasammosasutta
156. The Decline of the true Dharma (3rd)
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
“monks, these five things lead to the decline and disappearance of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.
It’s when the monks memorize discourses that they learned incorrectly, with misplaced words and phrases.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.
When the words and phrases are misplaced, the meaning is misinterpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ.
Furthermore, the monks are hard to admonish, having dharmas that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the second thing …
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti;
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines—don’t carefully make others recite the discourses.
tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.
When they pass away, the discourses are cut off at the root, with no-one to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the third thing …
Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Furthermore, the senior monks are 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 āpajjati.
Those who come after them follow their example.
Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too are indulgent and slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the fourth thing …
Puna caparaṃ, bhikkhave, saṃgho bhinno hoti.
Furthermore, there’s a schism in the Saṅgha.
Saṃghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti.
When the Saṅgha is split, they abuse, insult, block, and reject each other.
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.
This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the fifth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five things lead to the decline and disappearance of the true Dharma.

(the opposite 5)

Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?
What five?
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.
It’s when the monks memorize discourses that have been learned correctly, with well placed words and phrases.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.
When the words and phrases are well organized, the meaning is correctly interpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ.
Furthermore, the monks are easy to admonish, having dharmas that make them easy to admonish. They’re patient, and take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the second thing …
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti;
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines—carefully make others recite the discourses.
tesaṃ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo.
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the third thing …
Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Furthermore, the senior monks are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
Those who come after them follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too are not indulgent or slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the fourth thing …
Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati.
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti.
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.
This inspires confidence in those without it, and increases confidence in those who have it.
Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the fifth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.”

5.157 - AN 5.157 Dukkathā: Inappropriate Talk

157. Dukkathāsutta
157. Inappropriate Talk
“Pañcannaṃ, bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.
“monks, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.
Katamesaṃ pañcannaṃ?
What five?
Assaddhassa, bhikkhave, saddhākathā dukkathā;
It’s inappropriate to talk to an unjustifiably-trustful person about justifiable-trust.
dussīlassa sīlakathā dukkathā;
It’s inappropriate to talk to an unethical person about ethics.
appassutassa bāhusaccakathā dukkathā;
It’s inappropriate to talk to an unlearned person about learning.
maccharissa cāgakathā dukkathā;
It’s inappropriate to talk to a stingy person about generosity.
duppaññassa paññākathā dukkathā.
It’s inappropriate to talk to a witless person about wisdom.
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā?
And why is it inappropriate to talk to an unjustifiably-trustful person about justifiable-trust?
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
When an unjustifiably-trustful person is spoken to about justifiable-trust they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.
Not seeing that justifiable-trust in themselves, they don’t get the rapture and joy that justifiable-trust brings.
Tasmā assaddhassa saddhākathā dukkathā.
That’s why it’s inappropriate to talk to an unjustifiably-trustful person about justifiable-trust.
Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā?
And why is it inappropriate to talk to an unethical person about ethics?
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
When an unethical person is spoken to about ethics they lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ.
Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings.
Tasmā dussīlassa sīlakathā dukkathā.
That’s why it’s inappropriate to talk to an unethical person about ethics.
Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā?
And why is it inappropriate to talk to an unlearned person about learning?
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
When an unlearned person is spoken to about learning they lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.
Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings.
Tasmā appassutassa bāhusaccakathā dukkathā.
That’s why it’s inappropriate to talk to an unlearned person about learning.
Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā?
And why is it inappropriate to talk to a stingy person about generosity?
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
When an stingy person is spoken to about generosity they lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ.
Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings.
Tasmā maccharissa cāgakathā dukkathā.
That’s why it’s inappropriate to talk to a stingy person about generosity.
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā?
And why is it inappropriate to talk to a witless person about wisdom?
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.
When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ.
Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings.
Tasmā duppaññassa paññākathā dukkathā.
That’s why it’s inappropriate to talk to a witless person about wisdom.
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.
These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.

(the opposite 5)

Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya.
There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.
Katamesaṃ pañcannaṃ?
What five?
Saddhassa, bhikkhave, saddhākathā sukathā;
It’s appropriate to talk to an justifiably-trustful person about justifiable-trust.
sīlavato sīlakathā sukathā;
It’s appropriate to talk to an ethical person about ethical conduct.
bahussutassa bāhusaccakathā sukathā;
It’s appropriate to talk to a learned person about learning.
cāgavato cāgakathā sukathā;
It’s appropriate to talk to a generous person about generosity.
paññavato paññākathā sukathā.
It’s appropriate to talk to a wise person about wisdom.
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā?
And why is it appropriate to talk to an justifiably-trustful person about justifiable-trust?
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.
When an justifiably-trustful person is spoken to about justifiable-trust they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ.
Seeing that justifiable-trust in themselves, they get the rapture and joy that justifiable-trust brings.
Tasmā saddhassa saddhākathā sukathā.
That’s why it’s appropriate to talk to an justifiably-trustful person about justifiable-trust.
Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā?
And why is it appropriate to talk to an ethical person about ethical conduct?
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.
When an ethical person is spoken to about ethical conduct they don’t lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.
Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings.
Tasmā sīlavato sīlakathā sukathā.
That’s why it’s appropriate to talk to an ethical person about ethical conduct.
Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā?
And why is it appropriate to talk to a learned person about learning?
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.
When a learned person is spoken to about learning they don’t lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.
Seeing that learning in themselves, they get the rapture and joy that learning brings.
Tasmā bahussutassa bāhusaccakathā sukathā.
That’s why it’s appropriate to talk to a learned person about learning.
Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā?
And why is it appropriate to talk to a generous person about generosity?
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.
When a generous person is spoken to about generosity they don’t lose their temper …
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ.
Seeing that generosity in themselves, they get the rapture and joy that generosity brings.
Tasmā cāgavato cāgakathā sukathā.
That’s why it’s appropriate to talk to a generous person about generosity.
Kasmā ca, bhikkhave, paññavato paññākathā sukathā?
And why is it appropriate to talk to a wise person about wisdom?
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti.
When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Taṃ kissa hetu?
Why is that?
Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ.
Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings.
Tasmā paññavato paññākathā sukathā.
That’s why it’s appropriate to talk to a wise person about wisdom.
Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā”ti.
These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.”

5.158 - AN 5.158 Sārajja: Timidity

158. Sārajjasutta
158. Timidity
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.
“monks, a monk with five dharmas is overcome by timidity.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, duppañño hoti.
It’s when a monk is justifiable-trustless, unethical, with little learning, lazy, and witless.
Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.
A monk with these five dharmas is overcome by timidity.

(the opposite 5)

Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu visārado hoti.
A monk with five dharmas is self-assured.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.
It’s when a monk has justifiable-trust, ethical, learned, energetic, and wise.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī”ti.
A monk with these five dharmas is self-assured.”

5.159 - AN 5.159 Udāyī: With Udāyī

159. Udāyīsutta
159. With Udāyī
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 āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti.
Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople.
Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ.
Seeing this, Venerable Ānanda
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī”ti.
“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”
“Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ.
“Ānanda, it’s not easy to teach Dhamma to others.
Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo.
You should establish five things in yourself before teaching Dhamma to others.
Katame pañca?
What five?
‘Anupubbiṃ kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;
You should teach Dhamma to others thinking: ‘I will teach step by step.’ …
‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;
‘I will talk explaining my methods.’ …
‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;
‘I will talk out of kindness.’ …
‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo;
‘I will not talk while secretly hoping to profit.’ …
‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo.
‘I will talk without hurting myself or others.’
Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ.
It’s not easy to teach Dhamma to others.
Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo”ti.
You should establish these five things in yourself before teaching Dhamma to others.”

5.160 - AN 5.160 Duppaṭivinodaya: Hard to Get Rid Of

160. Duppaṭivinodayasutta
160. Hard to Get Rid Of
“Pañcime, bhikkhave, uppannā duppaṭivinodayā.
“monks, these five things are hard to get rid of once they’ve arisen.
Katame pañca?
What five?
Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ.
Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.
Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā”ti.
These five things are hard to get rid of once they’ve arisen.”

5..17.. - AN 5 vagga 17 Āghāta: Resentment

 AN 5..17.. - AN 5 vagga 17 Āghāta: Resentment
    AN 5.161 - AN 5.161 Paṭhamaāghātapaṭivinaya: Getting Rid of Resentment (1st)
    AN 5.162 - AN 5.162 Dutiyaāghātapaṭivinaya: Getting Rid of Resentment (2nd)
    AN 5.163 - AN 5.163 Sākaccha: Discussions
    AN 5.164 - AN 5.164 Sājīva: Sharing a Way of Life
    AN 5.165 - AN 5.165 Pañhapucchā: Asking Questions
    AN 5.166 - AN 5.166 Nirodha: Cessation
    AN 5.167 - AN 5.167 Codanā: Accusation
    AN 5.168 - AN 5.168 Sīla: Ethics
    AN 5.169 - AN 5.169 Khippanisanti: Quick-witted
    AN 5.170 - AN 5.170 Bhaddaji: With Bhaddaji

5.161 - AN 5.161 Paṭhamaāghātapaṭivinaya: Getting Rid of Resentment (1st)

161. Paṭhamaāghātapaṭivinayasutta
161. Getting Rid of Resentment (1st)
“Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.
“monks, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.
Katame pañca?
What five?

5.161.1 – (rid resentment with metta)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā;
You should develop friendly-kindness for a person you resent.
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

5.161.2 – (rid resentment with karuna)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā;
You should develop compassion for a person you resent. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

5.161.3 – (rid resentment with upekkha)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā;
You should develop equanimous-observation for a person you resent. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

5.161.4 – (rid resentment with forgetting and no attention)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo;
You should disregard a person you resent, paying no attention to them. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

5.161.5 – (rid resentment with kamma-s-saka, insight on owner of their action)

Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā:
You should apply the concept that we are the owners of our deeds to that person:
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,
‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti;
They shall be the heir of whatever deeds they do, whether good or bad.’
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.
Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.
A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

5.162 - AN 5.162 Dutiyaāghātapaṭivinaya: Getting Rid of Resentment (2nd)

162. Dutiyaāghātapaṭivinayasutta
162. Getting Rid of Resentment (2nd)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Venerable Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.
“Reverends, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.
Katame pañca?
What five?
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro;
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure,
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
you should get rid of resentment for that kind of person.
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro;
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, …
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ;
In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ;
In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ;
In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,
evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
you should get rid of resentment for that kind of person.

5.162.1 – (body impure, speech pure ↔ mudita simile: salvage good part of rag)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?
How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure?
Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṃ paripātetvā ādāya pakkameyya;
Suppose a monk wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them.
evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā.
In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (1)
That’s how to get rid of resentment for that person.

5.162.2 – (speech impure, body pure ↔ mudita simile: lotus pond sweep aside moss)

Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?
How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure?
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā.
Suppose there was a lotus pond covered with moss and aquatic plants.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya.
They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā.
In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (2)
That’s how to get rid of resentment for that person.

5.162.3 – (speech impure, body impure, mind sometimes pure ↔ mudita simile: water in cow’s hoof print)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?

5.162.3 – (speech impure, body impure, mind sometimes pure ↔ simile: water in cow’s hoof print)

Seyyathāpi, āvuso, parittaṃ gopade udakaṃ.
Suppose there was a little water in a cow’s hoofprint.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
Tassa evamassa:
They might think:
‘idaṃ kho parittaṃ gopade udakaṃ.
‘This little bit of water is in a cow’s hoofprint.
Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi.
If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable.
Yannūnāhaṃ catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyyan’ti.
Why don’t I get down on all fours and drink it up like a cow, then be on my way?’
So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya.
So that’s what they do.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā;
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā.
Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa tasmiṃ samaye manasi kātabbaṃ.
and focus on the fact that they get an openness and clarity of heart from time to time.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (3)
That’s how to get rid of resentment for that person.

5.162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from villiage)

Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno.
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo.
And it was a long way to a village, whether ahead or behind.
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ.
And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village.
Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno.
Then another person traveling along the road sees them,
So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya:
and thinks of them with nothing but compassion, kindness, and sympathy:
‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ.
‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village.
Taṃ kissa hetu?
Why is that?
Māyaṃ puriso idheva anayabyasanaṃ āpajjī’ti.
So that they don’t come to ruin right here.’
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi, āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy:
‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya.
‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.
Taṃ kissa hetu?
Why is that?
Māyaṃ āyasmā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti.
So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (4)
That’s how to get rid of resentment for that person.

5.162.5 – (speech pure, body pure, mind pure ↔ mudita simile: man dying of thirst finds lotus pond with clean water and shade)

Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo?
How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā.
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.
They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.
Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā;
In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time.
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā;
yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ.
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5)
Relying on a person who is pure all around [in bodily, verbal, and mental activity], the mind becomes pure. [And one gains confidence in that person who we formerly resented but we are overcome by their confidence inspiring conduct.]
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.
A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

5.163 - AN 5.163 Sākaccha: Discussions

163. Sākacchasutta
163. Discussions
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Venerable Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ.
“A monk with five dharmas is fit to hold a discussion with their spiritual companions.
Katamehi pañcahi?
What five?
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya 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, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in undistractible-lucidity, …
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in wisdom, …
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in freedom, …
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya 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, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnan”ti.
A monk with these five dharmas is fit to hold a discussion with their spiritual companions.”

5.164 - AN 5.164 Sājīva: Sharing a Way of Life

164. Sājīvasutta
164. Sharing a Way of Life
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ.
There Venerable Sāriputta addressed the monks: … “A monk with five dharmas is fit to share their life with their spiritual companions.
Katamehi pañcahi?
What five?
Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya 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, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in undistractible-lucidity, …
attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in wisdom, …
attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in freedom, …
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya 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, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti.
A monk with these five dharmas is fit to share their life with their spiritual companions.”

5.165 - AN 5.165 Pañhapucchā: Asking Questions

165. Pañhapucchāsutta
165. Asking Questions
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena.
There Venerable Sāriputta addressed the monks: … “Whoever asks a question of another, does so for one or other of these five reasons.
Katamehi pañcahi?
What five?
Mandattā momūhattā paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto paraṃ pañhaṃ pucchati:
Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought,
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti.
‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’
Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena.
Whoever asks a question of another, does so for one or other of these five reasons.
Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi:
As for myself, I ask with the thought,
‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’”ti.
‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

5.166 - AN 5.166 Nirodha: Cessation

166. Nirodhasutta
166. Cessation
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … “idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
There Venerable Sāriputta addressed the monks: … “Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.
That is possible.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain group of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.
That is possible.”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:
When he said this, Venerable Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“This is not possible, Reverend Sāriputta, it cannot happen!”
natthetaṃ ṭhānan”ti.
Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi:
But for a second … and a third time Sāriputta repeated his statement.
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
atthetaṃ ṭhānaṃ.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
atthetaṃ ṭhānan”ti.
Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:
And for a third time, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“This is not possible, Reverend Sāriputta, it cannot happen!”
natthetaṃ ṭhānan”ti.
Atha kho āyasmato sāriputtassa etadahosi:
Then Venerable Sāriputta thought:
“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati.
“Venerable Udāyī disagrees with me three times, and not one monk agrees with me.
Yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.
Why don’t I go to see the Buddha?”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Sāriputta went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi:
and said to the monks:
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“Reverends, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.
There is such a possibility.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.
That is possible.”
Evaṃ vutte, āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:
When he said this, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“This is not possible, Reverend Sāriputta, it cannot happen!”
natthetaṃ ṭhānan”ti.
Dutiyampi kho … pe … tatiyampi kho āyasmā sāriputto bhikkhū āmantesi:
But for a second … and a third time Sāriputta repeated his statement.
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
atthetaṃ ṭhānaṃ.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
atthetaṃ ṭhānan”ti.
Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca:
And for a third time, Udāyī said to him:
“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“This is not possible, Reverend Sāriputta, it cannot happen!”
natthetaṃ ṭhānan”ti.
Atha kho āyasmato sāriputtassa etadahosi:
Then Venerable Sāriputta thought:
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati.
“Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one monk agrees with me.
Yannūnāhaṃ tuṇhī assan”ti.
I’d better stay silent.”
Atha kho āyasmā sāriputto tuṇhī ahosi.
Then Sāriputta fell silent.
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi:
Then the Buddha said to Venerable Udāyī:
“kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī”ti?
“But Udāyī, do you believe in a mind-made body?”
“Ye te, bhante, devā arūpino saññāmayā”ti.
“Those gods, sir, who are formless, made of perception.”
“Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena.
“Udāyī, what has an incompetent fool like you got to say?
Tvampi nāma bhaṇitabbaṃ maññasī”ti.
How on earth could you imagine you’ve got something worth saying!”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Venerable Ānanda:
“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha.
“Ānanda! There’s a senior monk being harassed, and you just watch it happening.
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti.
Don’t you have any compassion for a senior monk who is being harassed?”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha addressed the monks:
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
“monks, take a monk who is accomplished in ethics, undistractible-lucidity, and wisdom. They might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānaṃ.
That is possible.
No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi—
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain group of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.
atthetaṃ ṭhānan”ti.
That is possible.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca:
Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him:
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti.
“Reverend Upavāṇa, they’ve been harassing other senior monks,
Mayaṃ tena na muccāma.
but I didn’t question them.
Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya.
I wouldn’t be surprised if the Buddha makes a statement about this when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself.
Idāneva amhākaṃ sārajjaṃ okkantan”ti.
And right now I feel timid.”
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāṇa:
“Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?
“Upavāṇa, how many dharmas should a senior monk have to be dear and beloved to their spiritual companions, respected and admired?”
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
“Sir, a senior monk with five dharmas is dear and beloved to their spiritual companions, respected and admired.
Katamehi pañcahi?
What five?
Idha, bhante, thero 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 Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya 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 … pe … 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 asinine-inclinations.
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”
“Sādhu sādhu, upavāṇa.
“Good, good, Upavāṇa!
Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A senior monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.
Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya.
If these five dharmas are not found in a senior monk, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin?
Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī”ti.
But since these five dharmas are found in a senior monk, their spiritual companions honor, respect, revere, or venerate them.”

5.167 - AN 5.167 Codanā: Accusation

167. Codanāsutta
167. Accusation
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.
“Reverends, a monk who wants to accuse another should first establish five things in themselves.
Katame pañca?
What five?
Kālena vakkhāmi, no akālena;
I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi, no abhūtena;
I will speak truthfully, not falsely.
saṇhena vakkhāmi, no pharusena;
I will speak gently, not harshly.
atthasaṃhitena vakkhāmi, no anatthasaṃhitena;
I will speak beneficially, not harmfully.
mettacitto vakkhāmi, no dosantaro.
I will speak lovingly, not from secret hate.
Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.
A monk who wants to accuse another should first establish these five things in themselves.
Idhāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:
The monk who is accused improperly should be reassured in five ways.
‘akālenāyasmā cudito no kālena, alaṃ te avippaṭisārāya;
‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse.
abhūtenāyasmā cudito no bhūtena, alaṃ te avippaṭisārāya;
You were accused falsely, not truthfully. …
pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya;
You were accused harshly, not gently. …
anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya;
You were accused harmfully, not beneficially. …
dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā’ti.
You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.
A monk who is accused improperly should be reassured in these five ways.
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:
The monk who makes improper accusations should be chastened in five ways.
‘akālena te, āvuso, codito no kālena, alaṃ te vippaṭisārāya;
‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse.
abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya;
You made an accusation falsely, not truthfully. …
pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya;
You made an accusation harshly, not gently. …
anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya;
You made an accusation harmfully, not beneficially. …
dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti.
You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.
The monk who makes improper accusations should be chastened in these five ways.
Taṃ kissa hetu?
Why is that?
Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.
So that another monk wouldn’t think to make a false accusation.
Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo:
The monk who is accused properly should be chastened in five ways.
‘kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya;
‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse.
bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya;
You were accused truthfully, not falsely. …
saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya;
You were accused gently, not harshly. …
atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya;
You were accused beneficially, not harmfully. …
mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā’ti.
You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.
The monk who is accused properly should be chastened in these five ways.
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo:
The monk who makes proper accusations should be reassured in five ways.
‘kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya;
‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse.
bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya;
You made an accusation truthfully, not falsely. …
saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya;
You made an accusation gently, not harshly. …
atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya;
You made an accusation beneficially, not harmfully. …
mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti.
You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.
The monk who makes proper accusations should be reassured in these five ways.
Taṃ kissa hetu?
Why is that?
Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.
So that another monk would think to make a true accusation.
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ—
A person who is accused should ground themselves in two things:
sacce ca, akuppe ca.
truth and an even temper.
Mañcepi, āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ—
Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, lovingly or with secret hate—I will still ground myself in two things:
sacce ca, akuppe ca.
truth and an even temper.
Sace jāneyyaṃ:
If I know that
‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ:
that quality is found in me, I will tell them that it is.
‘saṃvijjateso mayi dhammo’ti.
Sace jāneyyaṃ:
If I know that
‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ:
that quality is not found in me, I will tell them that it is not.”
‘neso dhammo mayi saṃvijjatī’”ti.
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī”ti.
“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.”
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.
“Sir, there are those justifiable-trustless people who went forth from the lay life to homelessness not out of justifiable-trust but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t ardently respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantī”ti.
Sir, there are those people from good families who went forth from the lay life to homelessness out of justifiable-trust. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and ardently respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.”
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.
“Sāriputta, those justifiable-trustless people who went forth from the lay life to homelessness not out of justifiable-trust but to earn a livelihood … Leave them be.
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi.
But those people from good families who went forth from the lay life to homelessness out of justifiable-trust … You should speak to them.
Ovada, sāriputta, sabrahmacārī;
Sāriputta, you should advise your spiritual companions!
anusāsa, sāriputta, sabrahmacārī:
You should instruct your spiritual companions!
‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti.
Thinking: ‘I will draw my spiritual companions away from false Dharmas and ground them in true Dharmas.’
Evañhi te, sāriputta, sikkhitabban”ti.
That’s how you should train.”

5.168 - AN 5.168 Sīla: Ethics

168. Sīlasutta
168. Ethics
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Venerable Sāriputta addressed the monks:
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi;
“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.
Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati.
Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi;
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi;
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi;
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvir