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• AN 5.76 Dutiyayodhājīvasutta

Synopsis

AN 5.76 Dutiyayodhājīvasutta

AN 5.76 Dutiyayodhājīvasutta	AN 5.76 The Professional Warrior (2) Yodhājīva Sutta
“Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ.	“Monks, there are these five types of warriors who can be found existing in the world.
Katame pañca?	Which five?

1st warrior

Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā	“There is the case of a warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	strapping on his bow & quiver—goes down into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	There in the battle he strives & makes effort.
Tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare hananti pariyāpādenti.	his opponents strike him down and finish him off.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the first type of warrior who can be found existing in the world.

2nd warrior

Puna caparaṃ, bhikkhave,	“And further,
idhekacco yodhājīvo asicammaṃ gahetvā	there is the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	strapping on his bow & quiver—goes down into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	There in the battle he strives & makes effort.
Tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out
apanetvā ñātakānaṃ nenti.	and taken to his relatives.
So ñātakehi nīyamāno appatvāva ñātake	But while he is being taken to his relatives,
antarāmagge kālaṃ karoti.	before he has reached them he dies along the way.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the second type of warrior who can be found existing in the world.

3rd warrior

Puna caparaṃ, bhikkhave,	“And further,
idhekacco yodhājīvo asicammaṃ gahetvā	there is the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	strapping on his bow & quiver—goes down into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	There in the battle he strives & makes effort.
Tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out
apanetvā ñātakānaṃ nenti.	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 that injury.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the third type of warrior who can be found existing in the world.

4th warrior

Puna caparaṃ, bhikkhave,	“And further,
idhekacco yodhājīvo asicammaṃ gahetvā	there is the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	strapping on his bow & quiver—goes down into the thick of battle.
So tasmiṃ saṅgāme ussahati vāyamati.	There in the battle he strives & makes effort.
Tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out and
apanetvā ñātakānaṃ nenti.	taken to his relatives.
Tamenaṃ ñātakā upaṭṭhahanti paricaranti.	His relatives nurse him and care for him,
So ñātakehi upaṭṭhahiyamāno paricariyamāno
vuṭṭhāti tamhā ābādhā.	and he recovers from his injury.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fourth type of warrior who can be found existing in the world.

5th warrior

Puna caparaṃ, bhikkhave,	“And further,
idhekacco yodhājīvo asicammaṃ gahetvā	there is the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati.	strapping on his bow & quiver—goes down into the thick of battle.
So taṃ saṅgāmaṃ abhivijinitvā	On winning the battle,
vijitasaṅgāmo	victorious in battle,
tameva saṅgāmasīsaṃ ajjhāvasati.	he comes out at the very head of the battle.
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti.	Some warriors are like this.
Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ.	This is the fifth type of warrior who can be found existing in the world.
Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.	“These are the five types of warriors who can be found existing in the world.

1st monk

Evamevaṃ kho, bhikkhave,	“In the same way, monks,
pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu.	there are these five warrior-like individuals who can be found existing among the monks.
Katame pañca?	Which five?
Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	[1] “There is the case of the monk who dwells in dependence on a certain village or town.
So pubbaṇhasamayaṃ	Early in the morning,
nivāsetvā pattacīvaramādāya	having adjusted his lower robe and carrying his bowl & outer robe,
tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati	he goes into the village or town for alms—
arakkhiteneva kāyena	with his body,
arakkhitāya vācāya	speech,
arakkhitena cittena	& mind unprotected,
anupaṭṭhitāya satiyā	with mindfulness unestablished,
asaṃvutehi indriyehi.	with his sense faculties unguarded.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a woman improperly dressed or half-naked.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā	As he sees her improperly dressed or half-naked,
rāgo cittaṃ anuddhaṃseti.	lust ravages his mind.
So rāgānuddhaṃsitena cittena	With his mind ravaged by lust,
sikkhaṃ apaccakkhāya	he—without renouncing the training,
dubbalyaṃ anāvikatvā	without declaring his weakness—
methunaṃ dhammaṃ paṭisevati.	engages in sexual intercourse.
Seyyathāpi so, bhikkhave,	This individual, I tell you,
yodhājīvo asicammaṃ gahetvā	is like the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati,	strapping on his bow & quiver—goes down into the thick of battle.
so tasmiṃ saṅgāme ussahati vāyamati,	There in the battle he strives & makes effort.
tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare hananti pariyāpādenti;	his opponents strike him down and finish him off.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the first type of warrior-like individual who can be found existing among the monks.

2nd monk

Puna caparaṃ, bhikkhave,	[2] “And further,
bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	there is the case of the monk who dwells in dependence on a certain village or town.
So pubbaṇhasamayaṃ	Early in the morning,
nivāsetvā pattacīvaramādāya	having adjusted his lower robe and carrying his bowl & outer robe,
tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati	he goes into the village or town for alms—
arakkhiteneva kāyena	with his body,
arakkhitāya vācāya	speech,
arakkhitena cittena	& mind unprotected,
anupaṭṭhitāya satiyā	with mindfulness unestablished,
asaṃvutehi indriyehi.	with his sense faculties unguarded.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a woman improperly dressed or half-naked.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā	As he sees her improperly dressed or half-naked,
rāgo cittaṃ anuddhaṃseti.	lust ravages his mind.
So rāgānuddhaṃsitena cittena pariḍayhateva	With his mind ravaged by lust,
kāyena pariḍayhati cetasā.	he burns in body & mind.
Tassa evaṃ hoti:	The thought occurs to him:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘What if I were to go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi,	“Friends, I am assailed by lust,
āvuso, rāgapareto,	overcome by lust.
na sakkomi brahmacariyaṃ sandhāretuṃ;	I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.”’
So ārāmaṃ gacchanto appatvāva	He heads toward the monastery,
ārāmaṃ antarāmagge	but before he arrives there,
	along the way,
sikkhādubbalyaṃ āvikatvā	he declares his weakness in the training,
sikkhaṃ paccakkhāya	renounces the training,
hīnāyāvattati.	and returns to the lower life.
Seyyathāpi so, bhikkhave,	This individual, I tell you,
yodhājīvo asicammaṃ gahetvā	is like the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati,	strapping on his bow & quiver—goes down into the thick of battle.
so tasmiṃ saṅgāme ussahati vāyamati,	There in the battle he strives & makes effort.
tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out
apanetvā ñātakānaṃ nenti.	and taken to his relatives.
So ñātakehi nīyamāno appatvāva ñātake	But while he is being taken to his relatives,
antarāmagge kālaṃ karoti;	before he has reached them he dies along the way.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the second type of warrior-like individual who can be found existing among the monks.

3rd monk

Puna caparaṃ, bhikkhave,	[3] “And further,
bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	there is the case of the monk who dwells in dependence on a certain village or town.
So pubbaṇhasamayaṃ	Early in the morning,
nivāsetvā pattacīvaramādāya	having adjusted his lower robe and carrying his bowl & outer robe,
tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati	he goes into the village or town for alms—
arakkhiteneva kāyena	with his body,
arakkhitāya vācāya	speech,
arakkhitena cittena	& mind unprotected,
anupaṭṭhitāya satiyā	with mindfulness unestablished,
asaṃvutehi indriyehi.	with his sense faculties unguarded.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a woman improperly dressed or half-naked.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā	As he sees her improperly dressed or half-naked,
rāgo cittaṃ anuddhaṃseti.	lust ravages his mind.
So rāgānuddhaṃsitena cittena pariḍayhateva	With his mind ravaged by lust,
kāyena pariḍayhati cetasā.	he burns in body & mind.
Tassa evaṃ hoti:	The thought occurs to him:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘What if I were to go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso,	“Friends, I am assailed by lust,
rāgapareto,	overcome by lust.
na sakkomi brahmacariyaṃ sandhāretuṃ;	I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.”’
So ārāmaṃ gantvā	Going to the monastery,
bhikkhūnaṃ āroceti:	he tells the monks,
‘rāgapariyuṭṭhitomhi, āvuso,	‘Friends, I am assailed by lust,
rāgapareto,	overcome by lust.
na sakkomi brahmacariyaṃ sandhāretuṃ;	I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.’

attempted save

Tamenaṃ sabrahmacārī ovadanti anusāsanti:	“Then his companions in the holy life admonish & instruct him,
‘appassādā, āvuso, kāmā vuttā bhagavatā	‘Friend, the Blessed One has said that sensual pleasures are of little satisfaction,
bahudukkhā	of much stress,
bahupāyāsā,	much despair,
ādīnavo ettha bhiyyo.	& greater drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā	The Blessed One has compared sensual pleasures to a chain of bones—
bahudukkhā	of much stress,
bahupāyāsā,	much despair,
ādīnavo ettha bhiyyo.	& greater drawbacks.
Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	He has compared sensual pleasures to a lump of flesh…
ādīnavo ettha bhiyyo.	...
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	a grass torch…
ādīnavo ettha bhiyyo.	...
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	a pit of glowing embers…
ādīnavo ettha bhiyyo.	...
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	a dream…
ādīnavo ettha bhiyyo.	...
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	borrowed goods…
ādīnavo ettha bhiyyo.	...
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	the fruits of a tree…
ādīnavo ettha bhiyyo.	...
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	a slaughterhouse…
ādīnavo ettha bhiyyo.	...
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,	spears & swords…
ādīnavo ettha bhiyyo.	...
Sappasirūpamā kāmā vuttā bhagavatā	a poisonous snake—
bahudukkhā	of much stress,
bahupāyāsā,	much despair,
ādīnavo ettha bhiyyo.	& greater drawbacks.1
Abhiramatāyasmā brahmacariye;	Find delight, friend, in the holy life.
māyasmā sikkhādubbalyaṃ āvikatvā	Don’t declare your weakness in the training,
sikkhaṃ paccakkhāya	renounce the training,
hīnāyāvattī’ti.	or return to the lower life.’
So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	“Thus admonished & instructed by his companions in the holy life, he says,
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā	‘Even though the Blessed One has said that sensual pleasures are of little satisfaction,
bahudukkhā	of much stress,
bahupāyāsā,	much despair,
ādīnavo ettha bhiyyo;	& greater drawbacks,
atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ,	still I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.’
So sikkhādubbalyaṃ āvikatvā	So he declares his weakness in the training,
sikkhaṃ paccakkhāya	renounces the training,
hīnāyāvattati.	and returns to the lower life.
Seyyathāpi so, bhikkhave,	This individual, I tell you,
yodhājīvo asicammaṃ gahetvā	is like the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati,	strapping on his bow & quiver—goes down into the thick of battle.
so tasmiṃ saṅgāme ussahati vāyamati,	There in the battle he strives & makes effort.
tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out and taken to his relatives,
apanetvā ñātakānaṃ nenti,
tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him,
So ñātakehi upaṭṭhahiyamāno paricariyamāno
teneva ābādhena kālaṃ karoti;	but he dies of that injury.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the third type of warrior-like individual who can be found existing among the monks.

4th monk

Puna caparaṃ, bhikkhave,	[4] “And further,
bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	there is the case of the monk who dwells in dependence on a certain village or town.
So pubbaṇhasamayaṃ	Early in the morning,
nivāsetvā pattacīvaramādāya	having adjusted his lower robe and carrying his bowl & outer robe,
tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati	he goes into the village or town for alms—
arakkhiteneva kāyena	with his body,
arakkhitāya vācāya	speech,
arakkhitena cittena	& mind unprotected,
anupaṭṭhitāya satiyā	with mindfulness unestablished,
asaṃvutehi indriyehi.	with his sense faculties unguarded.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There he sees a woman improperly dressed or half-naked.
Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā	As he sees her improperly dressed or half-naked,
rāgo cittaṃ anuddhaṃseti.	lust ravages his mind.
So rāgānuddhaṃsitena cittena pariḍayhateva	With his mind ravaged by lust,
kāyena pariḍayhati cetasā.	he burns in body & mind.
Tassa evaṃ hoti:	The thought occurs to him:
‘yannūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ—	‘What if I were to go to the monastery and tell the monks:
rāgapariyuṭṭhitomhi, āvuso,	“Friends, I am assailed by lust,
rāgapareto,	overcome by lust.
na sakkomi brahmacariyaṃ sandhāretuṃ;	I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.”’
So ārāmaṃ gantvā	Going to the monastery,
bhikkhūnaṃ āroceti:	he tells the monks,
‘rāgapariyuṭṭhitomhi, āvuso,	‘Friends, I am assailed by lust,
rāgapareto,	overcome by lust.
na sakkomi brahmacariyaṃ sandhāretuṃ;	I can’t continue in the holy life.
sikkhādubbalyaṃ āvikatvā	Declaring my weakness in the training,
sikkhaṃ paccakkhāya	renouncing the training,
hīnāyāvattissāmī’ti.	I will return to the lower life.’

attempted save

Tamenaṃ sabrahmacārī ovadanti anusāsanti:	“Then his companions in the holy life admonish & instruct him,
‘appassādā, āvuso, kāmā vuttā bhagavatā	‘Friend, the Blessed One has said that sensual pleasures are of little satisfaction,
bahudukkhā	of much stress,
bahupāyāsā,	much despair,
ādīnavo ettha bhiyyo.	& greater drawbacks.
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā	The Blessed One has compared sensual pleasures to a chain of bones—
bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.	of much stress, much despair, & greater drawbacks.
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,	He has compared sensual pleasures to a lump of flesh… a grass torch… a pit of glowing embers… a dream… borrowed goods… the fruits of a tree… a slaughterhouse… spears & swords… a poisonous snake—of much stress,
	much despair,
ādīnavo ettha bhiyyo.	& greater drawbacks.
Abhiramatāyasmā brahmacariye;	Find delight, friend, in the holy life.
māyasmā sikkhādubbalyaṃ āvikatvā	Don’t declare your weakness in the training,
sikkhaṃ paccakkhāya	renounce the training,
hīnāyāvattī’ti.	or return to the lower life.’

saved!!

So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha:	“Thus admonished & instructed by his companions in the holy life, he responds,
‘ussahissāmi, āvuso,	‘I will strive, friends.
vāyamissāmi, āvuso,	I will remember.
abhiramissāmi, āvuso.	I will find delight in the holy life.
Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā	I won’t yet declare my weakness in the training,
sikkhaṃ paccakkhāya	renounce the training,
hīnāyāvattissāmī’ti.	or return to the lower life.’
Seyyathāpi so, bhikkhave,	This individual, I tell you,
yodhājīvo asicammaṃ gahetvā	is like the warrior who—taking his sword & shield,
dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati,	strapping on his bow & quiver—goes down into the thick of battle.
so tasmiṃ saṅgāme ussahati vāyamati,	There in the battle he strives & makes effort.
tamenaṃ ussahantaṃ vāyamantaṃ	But while he is striving & making an effort,
pare upalikkhanti,	his opponents wound him.
tamenaṃ apanenti;	He gets carried out
apanetvā ñātakānaṃ nenti,	and taken to his relatives,
tamenaṃ ñātakā upaṭṭhahanti paricaranti.	who nurse him and care for him,
So ñātakehi upaṭṭhahiyamāno paricariyamāno
vuṭṭhāti tamhā ābādhā;	and he recovers from his injury.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco puggalo hoti.	Some individuals are like this.
Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	This is the fourth type of warrior-like individual who can be found existing among the monks.

5th monk

Puna caparaṃ, bhikkhave,	[5] “And further,
bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	there is the case of the monk who dwells in dependence on a certain village or town.
So pubbaṇhasamayaṃ	Early in the morning,
nivāsetvā pattacīvaramādāya	having adjusted his lower robe and carrying his bowl & outer robe,
tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati	he goes into the village or town for alms—
rakkhiteneva kāyena	with his body,
rakkhitāya vācāya	speech,
rakkhitena cittena	& mind protected,
upaṭṭhitāya satiyā	with mindfulness established,
saṃvutehi indriyehi.	with his sense faculties guarded.

STED samvara padhana – sense restraint

So cakkhunā rūpaṃ disvā	On seeing a form with the eye,
na nimittaggāhī hoti nānubyañjanaggāhī.	does not grasp at any theme or particulars by which—
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ	if he were to dwell without restraint over the faculty of the eye—evil,
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	unskillful qualities such as greed or distress might assail him.
tassa saṃvarāya paṭipajjati;	He practices with restraint.
rakkhati cakkhundriyaṃ;	He guards the faculty of the eye.
cakkhundriye saṃvaraṃ āpajjati.	He achieves restraint with regard to the faculty of the eye.
Sotena saddaṃ sutvā …	“On hearing a sound with the ear.…
ghānena gandhaṃ ghāyitvā …	“On smelling an aroma with the nose.…
jivhāya rasaṃ sāyitvā …	“On tasting a flavor with the tongue.…
kāyena phoṭṭhabbaṃ phusitvā …	“On touching a tactile sensation with the body.…
manasā dhammaṃ viññāya	“On cognizing an idea with the intellect,
na nimittaggāhī hoti nānubyañjanaggāhī.	he does not grasp at any theme or particulars by which—
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ	if he were to dwell without restraint over the faculty of the intellect—
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,	evil, unskillful qualities such as greed or distress might assail him.
tassa saṃvarāya paṭipajjati;	He practices with restraint.
rakkhati manindriyaṃ;	He guards the faculty of the intellect.
manindriye saṃvaraṃ āpajjati.	He achieves restraint with regard to the faculty of the intellect.

find suitable meditation spot

So pacchābhattaṃ	“Returning from his alms round,
piṇḍapātapaṭikkanto	after his meal,
vivittaṃ senāsanaṃ bhajati	he resorts to a secluded dwelling place:
araññaṃ	the wilderness,
rukkhamūlaṃ	the foot of a tree,
pabbataṃ	a mountain,
kandaraṃ	a glen,
giriguhaṃ	a hillside cave,
susānaṃ	a charnel ground,
vanapatthaṃ	a forest grove,
abbhokāsaṃ	the open air,
palālapuñjaṃ.	a haystack.

4sp

So araññagato vā	Having gone to the wilderness,
rukkhamūlagato vā	the foot of a tree,
suññāgāragato vā	or an empty building,
nisīdati	he sits down,
pallaṅkaṃ ābhujitvā	crosses his legs,
ujuṃ kāyaṃ paṇidhāya	holds his body erect,
parimukhaṃ satiṃ upaṭṭhapetvā.	and brings mindfulness to the fore.

abandon 5 hindrances

So abhijjhaṃ loke pahāya … pe …	“Abandoning covetousness with regard to the world,
	he dwells with an awareness devoid of covetousness.
	He cleanses his mind of covetousness.
	Abandoning ill will & anger,
	he dwells with an awareness devoid of ill will,
	sympathetic with the welfare of all living beings.
	He cleanses his mind of ill will & anger.
	Abandoning sloth & drowsiness,
	he dwells with an awareness devoid of sloth & drowsiness,
	mindful,
	alert,
	percipient of light.
	He cleanses his mind of sloth & drowsiness.
	Abandoning restlessness & anxiety,
	he dwells undisturbed,
	his mind inwardly stilled.
	He cleanses his mind of restlessness & anxiety.
	Abandoning uncertainty,
	he dwells having crossed over uncertainty,
	with no perplexity with regard to skillful qualities.
	He cleanses his mind of uncertainty.
so ime pañca nīvaraṇe pahāya	“Having abandoned these five hindrances,
cetaso upakkilese paññāya dubbalīkaraṇe	corruptions of awareness that weaken discernment,

STED 4j

vivicceva kāmehi … pe …	then—quite secluded from sensuality,
	secluded from unskillful qualities—he enters & remains in the first jhāna:
	rapture & pleasure born of seclusion,
	accompanied by directed thought & evaluation.
	With the stilling of directed thoughts & evaluations,
	he enters & remains in the second jhāna:
	rapture & pleasure born of concentration,
	unification of awareness free from directed thought & evaluation—internal assurance.
	With the fading of rapture,
	he remains equanimous,
	mindful,
	& alert,
	and senses pleasure with the body.
	He enters & remains in the third jhāna,
	of which the noble ones declare,
	‘Equanimous & mindful,
	he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna:
	purity of equanimity & mindfulness,
catutthaṃ jhānaṃ upasampajja viharati.	neither pleasure nor pain.

STED malleable mind in equanimity

So evaṃ samāhite citte	“With his mind thus concentrated,
parisuddhe	purified,
pariyodāte	& bright,
anaṅgaṇe	unblemished,
vigatūpakkilese	free from defects,
mudubhūte	pliant,
kammaniye	malleable,
ṭhite	steady,
āneñjappatte	& attained to imperturbability,

destruction of Āsavas

āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	he directs and inclines it to the knowledge of the ending of the effluents.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	He discerns,
	as it has come to be,
	that ‘This is stress … This is the origination of stress … This is the cessation of stress … This is the way leading to the cessation of stress … These are effluents … This is the origination of effluents … This is the cessation of effluents … This is the way leading to the cessation of effluents.’ His heart,
	thus knowing,
	thus seeing,
	is released from the effluent of sensuality,
	released from the effluent of becoming,
	released from the effluent of ignorance.
	With release,
	there is the knowledge,
	‘Released.’ He discerns that ‘Birth is ended,
	the holy life fulfilled,
	the task done.
nāparaṃ itthattāyāti pajānāti.	There is nothing further for this world.’
Seyyathāpi so,	“This individual,
bhikkhave,	I tell you,
yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati,	is like the warrior who—taking his sword & shield,
so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati;	strapping on his bow & quiver—goes down into the thick of battle.
tathūpamāhaṃ,	On winning the battle,
bhikkhave,	victorious in battle,
imaṃ puggalaṃ vadāmi.	he comes out at the very head of the battle.
Evarūpopi,	Some individuals are like this.
bhikkhave,	This is the fifth type of warrior-like individual who can be found existing among the monks.
idhekacco puggalo hoti.	“These are the five warrior-like individuals who can be found existing among the monks.”
Ayaṃ,	Note
bhikkhave,	sutta introduction translator cmy. same as AN 5.75
pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.	1
Ime kho,	The first seven of these comparisons are treated in detail in MN 54.
bhikkhave,	The simile of the butcher’s ax and chopping block is mentioned in MN 23,
pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti.	the simile of swords and spears in SN 5:
	1,
Chaṭṭhaṃ.	and the simile of the snake’s head in Sn 4:
	1 and Thig 13:
	5
	See also:
	MN 22;
	SN 1:
	20;
	SN 35:
	127;
	AN 4:
	181;
	AN 5:
	139—140;
	AN 8:
	13—14;
	Thag 7:
	1

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Thanissaro commentary: This discourse is addressed to monks, and deals with their battle to maintain their celibacy and to come out victorious in the practice. The Buddha compares the victorious monk to a victorious warrior, an analogy that was probably intended to appeal to the monks’ masculine pride (see AN 7:48). In this analogy, a celibate is not a wimp, but is instead a warrior to the highest degree. Because the first confrontation for a man trying to maintain his celibacy involves his attraction to women, women play the role of first-line enemy in this discourse. Unfortunately, we have no record of how the Buddha advised his nun followers on how to maintain their celibacy, so we don’t know if he would have used a woman-warrior analogy when teaching them to resist their attraction to men, or if he would have replaced it with another analogy to appeal more specifically to their feminine pride (again, see AN 7:48). However, there are discourses in the Pali Canon that depict nuns as successfully maintaining their celibacy when confronted by men in the forest. A prime example is Therīgāthā 14; there are other examples of nuns resisting temptation in the Bhikkhunī Saṁyutta (SN 5). Ultimately, of course, the true enemy lies not without but within. This is shown by the fact that the monk in this discourse has to go off alone and put an end to the effluent of sensual passion in his own mind before he can be considered truly victorious.