‘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.’
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.
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.
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.
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.
“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.
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.
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.
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.”
“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.
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.
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.
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.
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.
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.”
‘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.’
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.
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.
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.
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.
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.
“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.”
“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.”
“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.”
“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.”
“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.
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.
“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.
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.
AN 5.23 - AN 5.23 Upakkilesa: Corruptions AN 5.23.1 - (five corruptions of gold make it unworkable) AN 5.23.2 - (five corruptions of mind are the hindrances 5niv⛅) AN 5.23.3 - (six higher knowledges attainable 6ab ⚡☸)
“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.
§23.1 – (five corruptions of gold make it unworkable)
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.
Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.
§23.2 – (five corruptions of mind are the hindrances5niv⛅)
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.
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.
§23.3 – (six higher knowledges attainable6ab ⚡☸)
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.
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.
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.
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.
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.
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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
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.
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.
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.
(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)
“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?
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§26.1 – First jhāna possible while hearing live dhamma talk
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.
+
§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.
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.
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.
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.
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.”
AN 5.28 - AN 5.28 Pañcaṅgika: [Noble Right Samādhi] With Five Factors AN 5.28.1 – (first jhāna j1🌘 ↔ Bathman simile) AN 5.28.2 - (2nd jhāna j2🌗 ↔ Lake fed by spring simile) AN 5.28.3 - (3rd jhāna j1🌘 ↔ Lotus pond simile) AN 5.28.4 - (4th jhāna j1🌘 ↔ Cloth simile) AN 5.28.5 – (Reviewing-sign ↔ one standing looking at one sitting) AN 5.28.10 - (similes for power of jhānic mind, jhāna battery being fully charged) AN 5.28.10.1 - (full jar of water, crow easily drinks) AN 5.28.10.2 - (full lotus pond of water) AN 5.28.10.3 - (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver) AN 5.28.16 - (STED 6 abhiñña: 6ab ⚡☸ higher knowledges)
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.
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.
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.
This is the second way to develop noble right undistractible-lucidity with five factors.
§28.3 – (3rd jhānaj1🌘↔ Lotus pond simile)
Puna caparaṃ, bhikkhave, bhikkhu
Furthermore,
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with pleasure free of rapture.
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.
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.
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.
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.
§10.3 – (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver)
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.
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.
§28.16 – (STED 6 abhiñña:6ab ⚡☸higher knowledges)
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.
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.
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.
(end of sutta⏹️)
end of section [5.28 - AN 5.28 Pañcaṅgika: [Noble Right Samādhi] With Five Factors]❧
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
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:
‘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.’
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.
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.
“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.
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.”
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.
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.
“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:
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.
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:
‘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.’
“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.
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.
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.
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.
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.
‘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.’
‘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.’
‘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.’
‘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.’
“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.
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.”
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.
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.
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.
“… 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.
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:
“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.
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
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.’
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.
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.
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.”
❧
AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had
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. …
‘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.
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.
‘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.
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.
‘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.
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.
‘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.
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.
“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?’”
“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.”
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.
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. …
‘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.
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.
‘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.
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.
‘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.
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.
‘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.
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.
(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:
“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.
§51.6 – (under influence of 5niv, monk can’t see clearly)
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.
§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.
§51.8 – (repeat: under influence of 5niv, monk can’t see clearly)
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.
§51.9 – (monk NOT under influence of 5niv can know and see)
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.
§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.
§51.11 – (repeat: monk NOT under influence of 5niv can know and see)
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.”
‘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.’
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.
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.
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.
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.
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.
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.
“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.”
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.’”
“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.
‘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.’
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.
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.
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.”
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.”
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.
‘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.”
AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection
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’?
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’.
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.’
‘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.’
‘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.’
‘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.’
‘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.’
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
When they saw him, they put down their strung bows, 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.
“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.
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.
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.
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.
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.
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.
“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
“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.
“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.
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.
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.”
“monks, these five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
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.
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.”
end of section [5..7.. - AN 5 vagga 7 Saññā: Perceptions]❧
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.
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,
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.
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.
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.
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.
That’s how a monk is a noble one with banner and burden put down, detached.”
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.
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,
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. …”
AN 5.73 Paṭhamadhammavihārī: One Who Lives by The Dharma (1st)
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.
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.”
AN 5.74 Dutiyadhammavihārī: One Who Lives by The Dharma (2nd)
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.
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.
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.”
AN 5.75.1 - (warrior falters at seeing dust cloud) AN 5.75.2 - (warrior falters at sight of a banner’s crest ) AN 5.75.3 - (warrior falters at sound of battle) AN 5.75.4 - (warrior killed in battle) AN 5.75.5 - (warrior victorious) AN 5.75.6 – (1. monk hears about girl) AN 5.75.7 – (2. monk sees girl) AN 5.75.8 – (3. girl flirts with monk) AN 5.75.9 – (4. monk slain in battle) AN 5.75.10 – (5. monk defeats opponent) AN 5.75.11 – (6. monk victorious -arahant)
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
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.
‘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,
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.
‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
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.
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.
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.
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,
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.
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.
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.’
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.
“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.
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.
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.
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.
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.”
“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.
‘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,
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.’
‘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,
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.’
‘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,
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.’
‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
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,
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.’
‘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,
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.’
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.”
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,
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.
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,
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.
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.
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.
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.”
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.”
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.”
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.
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.”
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.
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.
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.
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.”
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.
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.
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.
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.
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.”
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.
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,
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.
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.
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.
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.
talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
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.
Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’
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.
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.”
end of section [5.103 - AN 5.103 Mahācora: A Master Thief]❧
AN 5.104 Samaṇasukhumāla: An Exquisite Ascetic of Ascetics
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.
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.
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.
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.
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.
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.
“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.
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.”
“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.
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.
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.
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.
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.
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.
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.
“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.”
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.
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.
“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.
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.’
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.’
They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’
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.”
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.
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.”
AN 5.122 Satisūpaṭṭhita: rememberfulness Well Established
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.”
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.
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.
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.
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.
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.
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.”
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.
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.
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.
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.”
end of section [5..13.. - AN 5 vagga 13 Gilāna: Sickness]❧
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.
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.”
“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.
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.
“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.
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.
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.’
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.’
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.”
“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.
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.
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.
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.
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.
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.
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.
‘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.’
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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⏹️)
end of section [5.139 - AN 5.139 Akkhama: Cannot Endure]❧
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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.
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;
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.
‘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.
‘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.
‘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.
‘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.
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.”
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.’
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.
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.
You should associate with a monk friend who has these five dharmas.”
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.
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.
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.
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.
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.
“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.
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.”
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AN 5.155 Dutiyasaddhammasammosa: The Decline of the true Dharma (2nd)
Furthermore, the monks are hard to admonish, having dharmas that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
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.
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.
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.
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.
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.
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?
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.
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.
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 5.162.1 – (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 5.162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from village) AN 5.162.5 – (speech pure, body pure, mind pure ↔ mudita simile: man dying of thirst finds lotus pond with clean water and shade)
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.
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.
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?
Seyyathāpi, āvuso, parittaṃ gopade udakaṃ.
Suppose there was a little water in a cow’s hoofprint.
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.
§162.4 – (speech impure, body impure, mind impure ↔ karuna simile: gravely ill traveler far from village)
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?
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:
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?
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.
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.]
“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.
A monk with these five dharmas is fit to hold a discussion with their spiritual companions.”
(end of sutta⏹️)
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.
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.
‘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.’”
(end of sutta⏹️)
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.
“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.
“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.
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.
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.
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.”
(end of sutta⏹️)
end of section [5.166 - AN 5.166 Nirodha: Cessation]❧
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.
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.
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.
“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.
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.”
“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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
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.
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.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
When the greetings and polite conversation were over, he sat down to one side and said to him:
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti?
“Reverend Sāriputta, how are we to define a monk who is quick-witted when it comes to skillful dharmas, who learns well, learns much, and does not forget what they’ve learned?”
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca.
“It’s when a monk is skilled in the meaning, skilled in The Dharma, skilled in terminology, skilled in phrasing, and skilled in sequence.
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti.
That is how to define a monk who is quick-witted when it comes to skillful dharmas, who learns well, learns much, and does not forget what they’ve learned.”
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.
“It’s incredible, it’s amazing!
Yāva subhāsitañcidaṃ āyasmatā ānandena.
How well this was said by Venerable Ānanda!
Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema:
And we will remember Venerable Ānanda as someone who has these five dharmas:
∥SA 484 AN 5.170 - AN 5.170 Bhaddaji: With Bhaddaji AN 5.170.1 - (What is foremost in what can be seen) AN 5.170.2 - (What is foremost in what can be heard) AN 5.170.3 - (What is foremost in experience of pleasure) AN 5.170.4 - (what is the best perception? smd7👻 ) AN 5.170.5 - (what is the best existence? smd8👻) AN 5.170.6 – (Ānanda disagrees, says best existence is destruction of āsavas)
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
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 5.178 - 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)
§178.1 – (king doesn’t execute person who has given up killing creatures)
Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires.
Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti?
Have you ever seen or heard of such a case?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
(2023 SP-FLUENT translation by frankk derived from B. Sujato)
(AN 5.179 is a sequel to AN 5.176) 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)
§179.0 – (Buddha tells Sāriputta which lay people are qualified as stream enterers)
“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
§179.1 – (five training rules by which his actions are restrained)
And what are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty?
‘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.’
This is the first pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
§179.3 – (pleasant abiding #2: confidence in the Dharma )
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. 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.’
Furthermore, a noble-one's-disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
This is the fourth pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
These are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
(verse)
Nirayesu bhayaṃ disvā,
Seeing the peril in the hells,
pāpāni parivajjaye;
you should shun bad deeds.
Ariyadhammaṃ samādāya,
Taking up The Dharma of the noble ones,
paṇḍito parivajjaye.
an astute person should shun them.
Na hiṃse pāṇabhūtāni,
You shouldn’t harm living beings,
vijjamāne parakkame;
as far as that’s possible to do.
Musā ca na bhaṇe jānaṃ,
Nor should you knowingly speak falsehood,
adinnaṃ na parāmase.
or take what is not given.
Sehi dārehi santuṭṭho,
Content with your own partners,
paradārañca ārame;
you should stay away from the partners of others.
Merayaṃ vāruṇiṃ jantu,
A man shouldn’t drink liquor or wine,
na pive cittamohaniṃ.
as they confuse the mind.
Anussareyya sambuddhaṃ,
You should recollect the Buddha,
dhammañcānuvitakkaye;
and reflect on The Dharma.
Abyāpajjaṃ hitaṃ cittaṃ,
You should develop a harmless mind of welfare,
devalokāya bhāvaye.
which leads to the realms of gods.
Upaṭṭhite deyyadhamme,
When suitable gifts to give are available
puññatthassa jigīsato;
to someone who wants and needs merit,
Santesu paṭhamaṃ dinnā,
a teacher’s offering is abundant
vipulā hoti dakkhiṇā.
if given first to the peaceful ones.
Santo have pavakkhāmi,
I will tell of the peaceful ones,
sāriputta suṇohi me;
Sāriputta, listen to me.
Iti kaṇhāsu setāsu,
Cows may be black or white,
rohiṇīsu harīsu vā.
red or tawny,
Kammāsāsu sarūpāsu,
mottled or uniform,
gosu pārevatāsu vā;
or pigeon-colored.
Yāsu kāsuci etāsu,
But when one is born among them,
danto jāyati puṅgavo.
the bull that’s tamed,
Dhorayho balasampanno,
—a behemoth, powerful,
kalyāṇajavanikkamo;
well-paced in pulling forward—
Tameva bhāre yuñjanti,
they yoke the load just to him,
nāssa vaṇṇaṃ parikkhare.
regardless of his color.
Evamevaṃ manussesu,
So it is for humans,
yasmiṃ kismiñci jātiye;
wherever they may be born,
Khattiye brāhmaṇe vesse,
—among warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse.
workers, or outcastes and scavengers—
Yāsu kāsuci etāsu,
but when one is born among them,
danto jāyati subbato;
tamed, true to their vows.
Dhammaṭṭho sīlasampanno,
Firm in dharma, accomplished in ethical conduct,
saccavādī hirīmano.
truthful, conscientious,
Pahīnajātimaraṇo,
they’ve given up birth and death,
brahmacariyassa kevalī;
and have completed the spiritual journey.
Pannabhāro visaṃyutto,
With burden put down, detached,
katakicco anāsavo.
they’ve completed the task and are free of asinine-inclinations.
Pāragū sabbadhammānaṃ,
Gone beyond all things,
anupādāya nibbuto;
they’re nirvana'd by not grasping.
Tasmiñca viraje khette,
In that flawless field,
vipulā hoti dakkhiṇā.
a teacher’s offering is abundant.
Bālā ca avijānantā,
Fools who don’t understand
dummedhā assutāvino;
—stupid, uneducated—
Bahiddhā dadanti dānāni,
give their gifts to those outside,
na hi sante upāsare.
and don’t attend the peaceful ones.
Ye ca sante upāsanti,
But those who do attend the peaceful ones
sappaññe dhīrasammate;
—wise, esteemed as sages—
Saddhā ca nesaṃ sugate,
and whose justifiable-trust in the Holy One
mūlajātā patiṭṭhitā.
has roots planted deep,
Devalokañca te yanti,
they go to the realm of the gods,
kule vā idha jāyare;
or are born here in a good family.
Anupubbena nibbānaṃ,
Gradually those astute ones
adhigacchanti paṇḍitā”ti.
reach nirvana.”
(end of sutta⏹️)
end of section [5.179 - AN 5.179 Gihi: A Layperson]❧
‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’
Not long after his ordination, the monk Gavesī, living alone, withdrawn, assiduous, ardent, and resolute, 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.
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 ca panānanda, gavesī bhikkhu arahataṃ ahosi.
Then those five hundred monks, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
They 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.’
And so, Ānanda, those five hundred monks headed by Gavesī, trying to go higher and higher, better and better, realized the supreme pleasure of freedom.
A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca āraññikā.
These are the five kinds of wilderness dwellers.
Imesaṃ kho, bhikkhave, pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”
AN 5.182 Cīvara: Robes
182. Cīvarasutta
182. Robes
“Pañcime, bhikkhave, paṃsukūlikā.
“monks there are these five kinds of people who wear rag robes.
A person may wear rag robes because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca paṃsukūlikā”ti.
These are the five kinds of people who wear rag robes.”
AN 5.183 Rukkhamūlika: Dwelling at the Root of a Tree
183. Rukkhamūlikasutta
183. Dwelling at the Root of a Tree
“Pañcime, bhikkhave, rukkhamūlikā.
“monks, there are these five kinds of people who dwell at the root of a tree.
A person may dwell at the root of a tree because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca rukkhamūlikā”ti.
These are the five kinds of people who dwell at the root of a tree.”
AN 5.184 Sosānika: Charnel Ground Dwellers
184. Sosānikasutta
184. Charnel Ground Dwellers
“Pañcime, bhikkhave, sosānikā.
“monks, there are these five kinds of people who dwell in a charnel ground.
A person may dwell in a charnel ground because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes …
Ime kho, bhikkhave, pañca sosānikā”ti.
These are the five kinds of people who dwell in a charnel ground.”
AN 5.185 Abbhokāsika: Open Air Dwellers
185. Abbhokāsikasutta
185. Open Air Dwellers
“Pañcime, bhikkhave, abbhokāsikā … pe ….
“There are these five kinds of people who dwell in the open air. …”
AN 5.186 Nesajjika: Those Who Never Lie Down
186. Nesajjikasutta
186. Those Who Never Lie Down
“Pañcime, bhikkhave, nesajjikā … pe ….
“There are these five kinds of people who never lie down. …”
AN 5.187 Yathāsanthatika: Those Who Sleep Wherever a Mat is Laid
187. Yathāsanthatikasutta
187. Those Who Sleep Wherever a Mat is Laid
“Pañcime, bhikkhave, yathāsanthatikā … pe ….
“There are these five kinds of people who sleep wherever they lay their mat. …”
AN 5.188 Ekāsanika: Those Who Eat in One Sitting
188. Ekāsanikasutta
188. Those Who Eat in One Sitting
“Pañcime, bhikkhave, ekāsanikā … pe ….
“There are these five kinds of people who eat in one sitting per day. …”
AN 5.189 Khalupacchābhattika: Refusers of Late Food
189. Khalupacchābhattikasutta
189. Refusers of Late Food
“Pañcime, bhikkhave, khalupacchābhattikā … pe ….
“There are these five kinds of people who refuse to accept food offered after the meal has begun. …”
AN 5.190 Pattapiṇḍika: Those Who Eat Only From the Almsbowl
190. Pattapiṇḍikasutta
190. Those Who Eat Only From the Almsbowl
“Pañcime, bhikkhave, pattapiṇḍikā.
“monks, there are these five kinds of people who eat only from the almsbowl.
A person may eat only from the almsbowl because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity.
Ime kho, bhikkhave, pañca pattapiṇḍikā.
These are the five kinds of people who eat only from the almsbowl.
Imesaṃ kho, bhikkhave, pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”
AN 5.191 - AN 5.191 Soṇa: Dogs AN 5.191.1 - (past brahmins had sex only with brahmin) AN 5.191.2 - (past brahmins had sex just during fertile period of month) AN 5.191.3 - (brahmins buy and sell women) AN 5.191.4 - (brahmins store money) AN 5.191.5 - (brahmins indulge in eating pleasure)
“Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu.
“monks, these five traditions of the brahmins are seen these days among dogs, but not among brahmins.
Katame pañca?
What five?
§191.1 – (past brahmins had sex only with brahmin)
Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ.
In the past brahmins had sex only with brahmin women, not with others.
In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue.
These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue.
But these days dogs neither buy nor sell female dogs. They live together because they’re attracted to each other and want their family line to continue.
Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.
This is the third tradition of the brahmins seen these days among dogs, but not among brahmins.
AN 5.192 - AN 5.192 Doṇa-brāhmaṇa: With the Brahmin Doṇa AN 5.192.1 - (brahmin equal to Brahmā: does 4bv☮️) AN 5.192.2 - (brahmin equal to a god: does 4j🌕) AN 5.192.3 - (how does a brahmin toe the line? Doesn’t leave home life) AN 5.192.4 - (how does a brahmin cross the line? Indulges in sensuality) AN 5.192.5 - (how is brahmin an outcaste? Earns wage with any work)
the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.
And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.
This is not appropriate, Master Gotama.”
“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?
“Doṇa, do you too claim to be a brahmin?”
“Yañhi taṃ, bho gotama, sammā vadamāno vadeyya:
“Master Gotama, if anyone should be rightly called
For I am 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. I recite and remember the hymns, and am an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.”
“Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate.
Tattha ca, doṇa, ko dhammo?
In this context, Doṇa, what is legitimate?
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.
Then they meditate spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā … pe …
They meditate spreading a heart full of compassion …
equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati.
Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm.
Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti. (1)
That’s how a brahmin is equal to Brahmā.
§192.2 – (brahmin equal to a god: does4j🌕)
Kathañca, doṇa, brāhmaṇo devasamo hoti?
And how is a brahmin equal to a god?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—
It’s when a brahmin is well born on both the mother’s and the father’s sides …
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.
Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate.
Tattha ca, doṇa, ko dhammo?
In this context, Doṇa, what is legitimate?
Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ.
Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati.
He has sex only with a brahmin woman. He does not have sex with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati?
And why does the brahmin not have sex with a pregnant woman?
If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.
Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati.
That’s why the brahmin doesn’t have sex with a breastfeeding woman.
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.
And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation.
Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṃ pabbajito samāno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful Dharmas, he enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Having developed these four jhānas, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, doṇa, brāhmaṇo devasamo hoti. (2)
That’s how a brahmin is equal to god.
§192.3 – (how does a brahmin toe the line? Doesn’t leave home life)
Kathañca, doṇa, brāhmaṇo mariyādo hoti?
And how does a brahmin toe the line?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—
It’s when a brahmin is well born on both the mother’s and the father’s sides …
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno.
So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.
Tattha ca, doṇa, ko dhammo?
Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ.
Not by buying or selling, he only accepts a brahmin woman by the pouring of water.
So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati.
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.
So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati.
Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.
Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati.
As far as the line of the ancient brahmins extends, he doesn’t cross over it.
Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
He has sex with a brahmin woman, as well as with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
§192.5 – (how is brahmin an outcaste? Earns wage with any work)
Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?
And how is a brahmin a brahmin outcaste?
Idha, doṇa, brāhmaṇo ubhato sujāto hoti—
It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry.
mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno.
For forty-eight years he lives the spiritual life, from childhood, studying the hymns.
Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.
He has sex with a brahmin woman, as well as with a woman from a caste of warrior-nobles, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation.
Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught.
When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?
“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced?
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?
And why is it that sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced?”
Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.
Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (1)
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Suppose there was a bowl of water that was heated by fire, boiling and bubbling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.
Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (2)
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Suppose there was a bowl of water overgrown with moss and aquatic plants.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.
Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (3)
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.
Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (4)
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness.
Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya.
Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. (5)
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati … pe …. (1)
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati … pe …. (2)
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho.
Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants.
A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati … pe …. (3)
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto.
Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling.
A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … pe …. (4)
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
A person with good eyesight examining their own reflection would truly know it and see it.
Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. (5)
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Piṅgiyānī has made The Dharma clear in many ways.
“monks, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.
This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
Before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea.
This was fulfilled when members of the four castes—warrior-nobles, brahmins, merchants, and workers—went forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One and realized supreme freedom.
This was fulfilled when the Realized One received robes, alms-food, lodgings, and medicines and supplies for the sick. And he used them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
This was the fifth great dream that appeared to him while he was still not awakened.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesun”ti.
Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”
❧
AN 5.197 Vassa: Obstacles to Rain
197. Vassasutta
197. Obstacles to Rain
“Pañcime, bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
“monks, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.
Katame pañca?
What five?
Upari, bhikkhave, ākāse tejodhātu pakuppati.
In the upper atmosphere the heat element flares up,
Tena uppannā meghā paṭivigacchanti.
which disperses the clouds.
Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.
This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.
When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.
When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.
When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.
When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.
When ethical renunciates come to their family, the people ask questions and listen to the Dharmas. At that time the family is practicing a path leading to great wisdom.
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.
They’re freed from the distressing and feverish asinine-inclinations that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (1)
This is how the escape from sensual pleasures is explained.
Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
Take another case where a monk focuses on ill will, but their mind isn’t eager …
That’s why they’re called a monk who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti.
These are the five elements of escape.”
end of section [5..20.. - AN 5 vagga 20 Brāhmaṇa-: Brahmins]❧
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and each other after the final nirvana of the Realized One.
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and each other after the final nirvana of the Realized One.
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?
Ajjavena, javena, maddavena, khantiyā, soraccena—
Integrity, speed, gentleness, patience, and sweetness.
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.”
They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
‘These ascetics, followers of the Sakyan, sing just like us!’ When you’re enjoying the melody, your undistractible-lucidity breaks up. Those who come after follow your example.
Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassā”ti.
These are the five drawbacks in reciting with a drawn-out singing sound.”
They’re expelled, cut off, shut out; or they commit a corrupt offense; or they contract a severe illness. They die confused. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.
A monk who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.”
They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṃghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti.
A monk who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṃ puggale.
These are the five drawbacks for a person who talks a lot.
There are these five benefits for a person who talks thoughtfully.
Katame pañca?
What five?
Na musā bhaṇati, na pisuṇaṃ bhaṇati, na pharusaṃ bhaṇati, na samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā mantabhāṇismiṃ puggale”ti.
These are the five benefits for a person who talks thoughtfully.”
AN 5.215 Paṭhamaakkhanti: Intolerance (1st)
215. Paṭhamaakkhantisutta
215. Intolerance (1st)
“Pañcime, bhikkhave, ādīnavā akkhantiyā.
“monks, there are these five drawbacks of intolerance.
Most people find you unlikable and unloveable. You have lots of enmity and many flaws. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Most people find you dear and lovable. You have little enmity and few flaws. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti.
These are the five benefits of tolerance.”
AN 5.216 Dutiyaakkhanti: Intolerance (2nd)
216. Dutiyaakkhantisutta
216. Intolerance (2nd)
“Pañcime, bhikkhave, ādīnavā akkhantiyā.
“monks, there are these five drawbacks of intolerance.
Most people find you unlikable and unlovable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell.
Most people find you likable and lovable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm.
Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti.
These are the five benefits of tolerance.”
AN 5.217 Paṭhamaapāsādika: Uninspiring Conduct (1st)
217. Paṭhamaapāsādikasutta
217. Uninspiring Conduct (1st)
“Pañcime, bhikkhave, ādīnavā apāsādike.
“monks, there are these five drawbacks of uninspiring conduct.
You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear.
Ime kho, bhikkhave, pañca ādīnavā apāsādike.
These are the five drawbacks of uninspiring conduct.
Pañcime, bhikkhave, ānisaṃsā pāsādike.
There are these five benefits of inspiring conduct.
You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear.
Ime kho, bhikkhave, pañca ānisaṃsā pāsādike”ti.
These are the five benefits of inspiring conduct.”
“monks, there are these five drawbacks for someone who likes long and aimless wandering.
Katame pañca?
What five?
Assutaṃ na suṇāti, sutaṃ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.
You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends.
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.
These are the five drawbacks for someone who likes long and aimless wandering.
Pañcime, bhikkhave, ānisaṃsā samavatthacāre.
There are these five benefits of a reasonable amount of wandering.
Katame pañca?
What five?
Assutaṃ suṇāti, sutaṃ pariyodāpeti, sutenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti.
You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.
These are the five benefits of a reasonable amount of wandering.”
“monks, there are these five drawbacks for someone who likes long and aimless wandering.
Katame pañca?
What five?
Anadhigataṃ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.
You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends.
Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.
These are the five drawbacks for someone who likes long and aimless wandering.
Pañcime, bhikkhave, ānisaṃsā samavatthacāre.
There are these five benefits of a reasonable amount of wandering.
Katame pañca?
What five?
Anadhigataṃ adhigacchati, adhigatā na parihāyati, adhigatenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti.
You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.
These are the five benefits of a reasonable amount of wandering.”
AN 5.223 Atinivāsa: Overstaying
223. Atinivāsasutta
223. Overstaying
“Pañcime, bhikkhave, ādīnavā atinivāse.
“monks, there are these five drawbacks of overstaying.
You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it.
Ime kho, bhikkhave, pañca ādīnavā atinivāse.
These are the five drawbacks of overstaying.
Pañcime, bhikkhave, ānisaṃsā samavatthavāse.
There are these five benefits of staying for a reasonable length of time.
Katame pañca?
What five?
Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo, na bahubhesajjo hoti na bahubhesajjasannicayo, na bahukicco hoti na bahukaraṇīyo na byatto kiṅkaraṇīyesu, asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto anapekkho pakkamati.
You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, and become an expert in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it.
Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse”ti.
These are the five benefits of staying for a reasonable length of time.”
AN 5.224 Maccharī: Stingy
224. Maccharīsutta
224. Stingy
“Pañcime, bhikkhave, ādīnavā atinivāse.
“monks, there are these five drawbacks of overstaying.
You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts.
Ime kho, bhikkhave, pañca ādīnavā kulūpake”ti.
These are the five drawbacks of visiting families.”
When your mind is swamped by lust, you can expect that you will live the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life.
Riches enable you to bring pleasure and joy to yourself; your mother and father; your children, partners, bondservants, workers, and staff; and your friends and colleagues; and to keep them all happy. And they enable you to establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Ime kho, bhikkhave, pañca ānisaṃsā bhogesū”ti.
These are the five benefits of riches.”
AN 5.228 Ussūrabhatta: Eating Late
228. Ussūrabhattasutta
228. Eating Late
“Pañcime, bhikkhave, ādīnavā ussūrabhatte kule.
“monks, there are these five drawbacks for a family who takes their meals late in the day.
Katame pañca?
What five?
Ye te atithī pāhunā, te na kālena paṭipūjenti;
When guests visit, they are not served on time.
yā tā balipaṭiggāhikā devatā, tā na kālena paṭipūjenti;
The deities who accept spirit-offerings are not served on time.
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti;
Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time.
dāsakammakaraporisā vimukhā kammaṃ karonti;
Bondservants, workers, and staff do their duties neglectfully.
tāvatakaṃyeva asamayena bhuttaṃ anojavantaṃ hoti.
A meal eaten during the wrong period is not nutritious.
Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule.
These are the five drawbacks for a family who takes their meals late in the day.
Pañcime, bhikkhave, ānisaṃsā samayabhatte kule.
There are these five benefits for a family who takes their meals at a proper time.
Katame pañca?
What five?
Ye te atithī pāhunā, te kālena paṭipūjenti;
When guests visit, they are served on time.
yā tā balipaṭiggāhikā devatā, tā kālena paṭipūjenti;
The deities who accept spirit-offerings are served on time.
ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti;
Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time.
dāsakammakaraporisā avimukhā kammaṃ karonti;
Bondservants, workers, and staff do their duties attentively.
tāvatakaṃyeva samayena bhuttaṃ ojavantaṃ hoti.
A meal eaten during the proper period is nutritious.
Ime kho, bhikkhave, pañca ānisaṃsā samayabhatte kule”ti.
These are the five benefits for a family who takes their meals at a proper time.”
AN 5.229 Paṭhamakaṇhasappa: Black Snakes (1st)
229. Paṭhamakaṇhasappasutta
229. Black Snakes (1st)
“Pañcime, bhikkhave, ādīnavā kaṇhasappe.
“monks, there are these five drawbacks of a black snake.
They’re 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.
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.
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 āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A resident monk with these five dharmas is dear and beloved to their spiritual companions, respected and admired.”
“monks, a resident monk with five dharmas beautifies the monastery.
Katamehi pañcahi?
What five?
Sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
They’re ethical, restrained in the code of conduct, 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 … 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.
“monks, a resident monk with five dharmas is very helpful to the monastery.
Katamehi pañcahi?
What five?
Sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
They’re ethical, restrained in the code of conduct, 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 … 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.
“monks, without giving up these five dharmas you can’t enter and remain in the second jhāna … third jhāna … fourth jhāna … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
But after giving up these five dharmas you can enter and remain in the second jhāna … third jhāna … fourth jhāna … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
“monks, without giving up these five dharmas you can’t enter and remain in the second jhāna … third jhāna … fourth jhāna … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
But after giving up these five dharmas you can enter and remain in the second jhāna … third jhāna … fourth jhāna … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.
A person with five dharmas who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven.
Katamehi pañcahi?
What five?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti.
They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not.
A meal assigner with these five dharmas is raised up to heaven.”
273–285. Senāsanapaññāpakasuttādi
273–285. A Lodgings Assigner
“Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo … pe … paññattāpaññattaṃ na jānāti … pe … senāsanapaññāpako sammannitabbo … pe … paññattāpaññattaṃ jānāti … pe ….
“monks, a person with five dharmas should not be appointed as lodgings assigner … they don’t know if a lodging has been assigned or not … A person with five dharmas should be appointed as lodgings assigner … they know if a lodging has been assigned or not …
Senāsanagāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … pe … senāsanagāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti … pe ….
A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not …
Bhaṇḍāgāriko na sammannitabbo … pe … guttāguttaṃ na jānāti … bhaṇḍāgāriko sammannitabbo … pe … guttāguttaṃ jānāti ….
A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not …
Cīvarapaṭiggāhako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … cīvarapaṭiggāhako sammannitabbo … pe … gahitāgahitaṃ jānāti ….
… robe receiver …
Cīvarabhājako na sammannitabbo … pe … bhājitābhājitaṃ na jānāti … cīvarabhājako sammannitabbo … pe … bhājitābhājitaṃ jānāti ….
… robe distributor …
Yāgubhājako na sammannitabbo … pe … yāgubhājako sammannitabbo … pe ….
… porridge distributor …
Phalabhājako na sammannitabbo … pe … phalabhājako sammannitabbo … pe ….
… fruit distributor …
Khajjakabhājako na sammannitabbo … pe … bhājitābhājitaṃ na jānāti … khajjakabhājako sammannitabbo … pe … bhājitābhājitaṃ jānāti ….
… cake distributor …
Appamattakavissajjako na sammannitabbo … pe … vissajjitāvissajjitaṃ na jānāti … appamattakavissajjako sammannitabbo … pe … vissajjitāvissajjitaṃ jānāti ….
… dispenser of minor accessories …
Sāṭiyaggāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … sāṭiyaggāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti ….
… allocator of bathing cloths …
Pattaggāhāpako na sammannitabbo … pe … gahitāgahitaṃ na jānāti … pattaggāhāpako sammannitabbo … pe … gahitāgahitaṃ jānāti ….
… bowl allocator …
Ārāmikapesako na sammannitabbo … pe … ārāmikapesako sammannitabbo … pe ….
… supervisor of monastery staff …
Sāmaṇerapesako na sammannitabbo … pe … sāmaṇerapesako sammannitabbo … pe …. Sammato na pesetabbo … pe … sammato pesetabbo … pe ….
A Jain … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … one who performs rituals for the gods … with five dharmas is cast down to hell.
Katamehi pañcahi?
What five?
Pāṇātipātī hoti, adinnādāyī hoti … pe … surāmerayamajjapamādaṭṭhāyī hoti.
They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
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.
rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti. (3)
For insight into greed, these five things should be developed.”
“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.”
