AN5.1

Numbered Discourses 5.1

1. Powers of a Trainee

In Brief

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 mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, there are these five powers of a trainee.

What five?

The powers of faith, conscience, prudence, energy, and wisdom.

These are the five powers of a trainee.

So you should train like this:

‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’

That’s how you should train.”

That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.

AN5.2

Numbered Discourses 5.2

1. Powers of a Trainee

In Detail

“Mendicants, there are these five powers of a trainee.

What five?

The powers of faith, conscience, prudence, energy, and wisdom.

And what is the power of faith?

It’s when a noble disciple has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is called the power of faith.

And what is the power of conscience?

It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.

This is called the power of conscience.

And what is the power of prudence?

It’s when a noble 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 qualities.

This is called the power of prudence.

And what is the power of energy?

It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is called the power of energy.

And what is the power of wisdom?

It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called the power of wisdom.

These are the five powers of a trainee.

So you should train like this:

‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’

That’s how you should train.”

AN5.3

Numbered Discourses 5.3

1. Powers of a Trainee

Suffering

“Mendicants, when a mendicant has five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

What five?

It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless.

When a mendicant possesses these five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.

What five?

It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise.

When a mendicant possesses these five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

AN5.4

Numbered Discourses 5.4

1. Powers of a Trainee

Cast Down

“Mendicants, a mendicant with five qualities is placed in hell as if delivered there.

What five?

It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless.

A mendicant with these five qualities is placed in hell as if delivered there.

A mendicant with five qualities is placed in heaven as if delivered there.

What five?

It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise.

A mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.5

Numbered Discourses 5.5

1. Powers of a Trainee

Disrobing

“Mendicants, any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on five legitimate grounds in this very life.

What five?

‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’

Any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on these five legitimate grounds in this very 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 this very life.

What five?

‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

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 this very life.”

AN5.6

Numbered Discourses 5.6

1. Powers of a Trainee

Becoming

“Mendicants, you don’t become unskillful as long as faith is established in skillful qualities.

But when faith vanishes and faithlessness takes over,

you become unskillful.

You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful qualities.

But when wisdom vanishes and witlessness takes over,

you become unskillful.”

AN5.7

Numbered Discourses 5.7

1. Powers of a Trainee

Sensual Pleasures

“Mendicants, sentient beings are mostly charmed by sensual pleasures.

When a gentleman has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’.

Why is that?

Because a youth can get sensual pleasures of this kind or that.

Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.

Suppose there was a little baby boy who, because of his nursemaid’s negligence, puts a stick or stone in his mouth.

The nursemaid would very quickly notice

and try to take it out.

If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood.

Why is that?

I admit she’d know, ‘This will distress the child,

there’s no denying.’

Still, it should be done by a nursemaid who wants what’s best for him, out of kindness and sympathy.

And when the boy has grown up and has enough sense, his nursemaid would not be concerned about him, thinking:

‘The boy can look after himself. He won’t be negligent.’

In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities.

But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking:

‘They can look after themselves. They won’t be negligent.’”

AN5.8

Numbered Discourses 5.8

1. Powers of a Trainee

Failure

“Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching.

What five?

A mendicant who is faithless …

shameless …

imprudent …

lazy …

witless fails, and doesn’t establish themselves in the true teaching.

A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.

What five?

A mendicant who is faithful …

conscientious …

prudent …

energetic …

wise doesn’t fail, and establishes themselves in the true teaching.

A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

AN5.9

Numbered Discourses 5.9

1. Powers of a Trainee

Disrespect (1st)

“Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching.

What five?

A disrespectful and irreverent mendicant who is faithless …

shameless …

imprudent …

lazy …

witless fails, and doesn’t establish themselves in the true teaching.

A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching.

What five?

A respectful and reverent mendicant who is faithful …

conscientious …

prudent …

energetic …

wise doesn’t fail, and establishes themselves in the true teaching.

A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

AN5.10

Numbered Discourses 5.10

1. Powers of a Trainee

Disrespect (2nd)

“Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training.

What five?

A disrespectful and irreverent mendicant who is faithless …

shameless …

imprudent …

lazy …

witless can’t achieve growth, improvement, or maturity in this teaching and training.

A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training.

A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training.

What five?

A respectful and reverent mendicant who is faithful …

conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training.

A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.”

AN5.11

Numbered Discourses 5.11

1. Powers

Not Learned From Anyone Else

“I claim to have attained perfection and consummation of insight regarding teachings not learned before from another.

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 divine wheel.

What five?

The powers of faith, 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 divine wheel.”

AN5.12

Numbered Discourses 5.12

1. Powers

Peak

“Mendicants, there are these five powers of a trainee.

What five?

The powers of faith, conscience, prudence, energy, and wisdom.

These are the five powers of a trainee.

Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.

In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

So you should train like this:

‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’

That’s how you should train.”

AN5.13

Numbered Discourses 5.13

1. Powers

In Brief

“Mendicants, there are these five powers.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

These are the five powers.”

AN5.14

Numbered Discourses 5.14

1. Powers

In Detail

“Mendicants, there are these five powers.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

And what is the power of faith?

It’s when a noble disciple has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is called the power of faith.

And what is the power of energy?

It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is called the power of energy.

And what is the power of mindfulness?

It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

This is called the power of mindfulness.

And what is the power of immersion?

It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

This is called the power of immersion.

And what is the power of wisdom?

It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called the power of wisdom.

These are the five powers.”

AN5.15

Numbered Discourses 5.15

1. Powers

Should Be Seen

“Mendicants, there are these five powers.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

And where should the power of faith be seen?

In the four factors of stream-entry.

And where should the power of energy be seen?

In the four right efforts.

And where should the power of mindfulness be seen?

In the four kinds of mindfulness meditation.

And where should the power of immersion be seen?

In the four absorptions.

And where should the power of wisdom be seen?

In the four noble truths.

These are the five powers.”

AN5.16

Numbered Discourses 5.16

1. Powers

The Peak, Again

“Mendicants, there are these five powers.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

These are the five powers.

Of these five powers, the power of wisdom is the chief. It holds and binds everything together.

It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.

In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”

AN5.17

Numbered Discourses 5.17

1. Powers

One’s Own Welfare

“Mendicants, a mendicant with five qualities is practicing for their own welfare, but not that of others.

What five?

It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities.

A mendicant with these five qualities is practicing for their own welfare, but not that of others.”

AN5.18

Numbered Discourses 5.18

1. Powers

Welfare of Others (2nd)

“Mendicants, a mendicant with five qualities is practicing for the welfare of others, but not their own.

What five?

It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities.

A mendicant with these five qualities is practicing for the welfare of others, but not their own.”

AN5.19

Numbered Discourses 5.19

1. Powers

The Welfare of Neither

“Mendicants, a mendicant with five qualities is practicing neither for their own welfare, nor that of others.

What five?

It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities.

A mendicant with these five qualities is practicing neither for their own welfare, nor that of others.”

AN5.20

Numbered Discourses 5.20

1. Powers

The Welfare of Both

“Mendicants, a mendicant with five qualities is practicing for both their own welfare and that of others.

What five?

It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these qualities.

A mendicant with these five qualities is practicing both for their own welfare and that of others.”

AN5.21

Numbered Discourses 5.21

1. With Five Factors

Disrespect (1st)

“Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.

Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.

Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.

Without fulfilling ethics, it’s impossible to fulfill right view.

Without fulfilling right view, it’s impossible to fulfill right immersion.

But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.

Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.

Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.

Having fulfilled ethics, it’s possible to fulfill right view.

Having fulfilled right view, it’s possible to fulfill right immersion.”

AN5.22

Numbered Discourses 5.22

1. With Five Factors

Disrespect (2nd)

“Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.

Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.

Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics.

Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion.

Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom.

But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.

Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.

Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics.

Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion.

Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”

AN5.23

Numbered Discourses 5.23

1. With Five Factors

Corruptions

“Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

What five?

Iron, copper, tin, lead, and silver.

When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

But when native 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.

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 rightly immersed in samādhi for the ending of defilements.

What five?

Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

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 rightly immersed in samādhi for the ending of defilements.

But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.

You extend your mind to realize by insight each and every thing that can be realized by insight; and you are capable of realizing those things, since each and every one is within range.

If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; materializing and dematerializing; going unobstructed 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 realm of divinity.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I understand the minds of other beings and individuals, having encompassed 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”;

constricted mind as “constricted 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 immersed in samādhi as “mind immersed in samādhi”,

and mind not immersed in samādhi as “mind not immersed in samādhi”;

freed mind as “freed mind”,

and unfreed mind as “unfreed mind”.’

You’re capable of realizing it, since each and every one is within range.

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 expanding, many eons of the world contracting and expanding. 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.’

You’re capable of realizing it, since each and every one is within range.

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 pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

You’re capable of realizing it, since each and every one is within range.”

AN5.24

Numbered Discourses 5.24

1. With Five Factors

Unethical

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage.

Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment 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 immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.

When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment 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.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.

When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment 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.”

AN5.25

Numbered Discourses 5.25

1. With Five Factors

Supported

“Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

What five?

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.”

AN5.26

Numbered Discourses 5.26

1. With Five Factors

Opportunities for Freedom

“Mendicants, there are these 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 at the supreme sanctuary from the yoke.

What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.

In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma.

Feeling inspired, joy springs up.

Being joyful, rapture springs up.

When the mind is full of rapture, the body becomes tranquil.

When the body is tranquil, one feels bliss.

And when blissful, the mind becomes immersed in samādhi.

This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.

In whatever way that mendicant teaches Dhamma in detail to others as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma.

Feeling inspired, joy springs up.

Being joyful, rapture springs up.

When the mind is full of rapture, the body becomes tranquil.

When the body is tranquil, one feels bliss.

And when blissful, the mind becomes immersed in samādhi.

This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it.

In whatever way that mendicant rehearses the teaching in detail as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma.

Feeling inspired, joy springs up.

Being joyful, rapture springs up.

When the mind is full of rapture, the body becomes tranquil.

When the body is tranquil, one feels bliss.

And when blissful, the mind becomes immersed in samādhi.

This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching.

But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.

In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma.

Feeling inspired, joy springs up.

Being joyful, rapture springs up.

When the mind is full of rapture, the body becomes tranquil.

When the body is tranquil, one feels bliss.

And when blissful, the mind becomes immersed in samādhi.

This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it.

But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.

In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma.

Feeling inspired, joy springs up.

Being joyful, rapture springs up.

When the mind is full of rapture, the body becomes tranquil.

When the body is tranquil, one feels bliss.

And when blissful, the mind becomes immersed in samādhi.

This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”

AN5.27

Numbered Discourses 5.27

1. With Five Factors

Immersion

“Mendicants, develop limitless immersion, alert and mindful.

When you develop limitless immersion, alert and mindful, five knowledges arise for you personally.

What five?

‘This immersion is blissful now, and results in bliss in the future.’ …

‘This immersion is noble and not of the flesh.’ …

‘This immersion is not cultivated by reprobates.’ …

‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ …

‘I mindfully enter into and emerge from this immersion.’ …

Develop limitless immersion, alert and mindful.

When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

AN5.28

Numbered Discourses 5.28

1. With Five Factors

With Five Factors

“Mendicants, I will teach you how to develop noble right immersion with five factors.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“And how do you develop noble right immersion with five factors?

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

It’s like when a deft 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.

In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion.

There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

This is the first way to develop noble right immersion with five factors.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

They drench, steep, fill, and spread themselves with rapture and bliss born of immersion.

There’s no part of the body that’s not spread with rapture and bliss born of immersion.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.

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.

In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion.

There’s no part of the body that’s not spread with rapture and bliss born of immersion.

This is the second way to develop noble right immersion with five factors.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

They drench, steep, fill, and spread themselves with bliss free of rapture.

There’s no part of the body that’s not spread with bliss 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.

From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.

There’s no part of them that’s not spread through with cool water.

In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture.

There’s no part of the body that’s not spread with bliss free of rapture.

This is the third way to develop noble right immersion with five factors.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.

They sit spreading their body through with pure bright mind.

There’s no part of the body that’s not spread with pure bright mind.

It’s like someone sitting wrapped from head to foot with white cloth.

There’s no part of the body that’s not spread over with white cloth.

In the same way, they sit spreading their body through with pure bright mind.

There’s no part of the body that’s not spread with pure bright mind.

This is the fourth way to develop noble right immersion with five factors.

Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant.

It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.

In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant.

This is the fifth way to develop noble right immersion with five factors.

When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

If a strong man was to tip it any which way, would water pour out?”

“Yes, sir.”

“In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.

If a strong man was to open the wall on any side, would water pour out?”

“Yes, sir.”

“In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

A deft 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 immersion with five factors is developed and cultivated in this way,

a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

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 realm of divinity.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I understand the minds of other beings and individuals, having encompassed 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”;

constricted mind as “constricted 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 immersed in samādhi as “mind immersed in samādhi”,

and mind not immersed in samādhi as “mind not immersed in samādhi”;

freed mind as “freed mind”,

and unfreed mind as “unfreed mind”.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I recollect many kinds of past lives, with features and details.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’

You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

You’re capable of realizing it, since each and every one is within range.”

AN5.29

Numbered Discourses 5.29

1. With Five Factors

Walking Meditation

“Mendicants, there are five benefits of walking meditation.

What five?

You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long.

These are the five benefits of walking meditation.”

AN5.30

Numbered Discourses 5.30

1. With Five Factors

With Nāgita

So I have heard.

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.

He stayed in a forest near Icchānaṅgala.

The brahmins and householders of Icchānaṅgala heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.

He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

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.

It’s good to see such perfected ones.”

Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant.

Then the Buddha said to Nāgita,

“Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”

“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”

“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.

Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent!

Now is the time for the Buddha to relent.

Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.

It’s like when the heavens rain heavily and the water flows downhill.

In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.

Why is that?

Because of the Buddha’s ethics and wisdom.”

“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.

Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

What you eat, drink, chew, and taste ends up as excrement and urine.

This is its outcome.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.

This is its outcome.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized.

This is its outcome.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.

This is its outcome.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.

This is its outcome.”

AN5.31

Numbered Discourses 5.31

1. With Sumanā

With Sumanā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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:

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom.

One is a giver, one is not.

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

When they have become gods, would there be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a god, the one who was a giver surpasses the other in five respects:

heavenly lifespan, beauty, happiness, glory, and sovereignty.

As a god, the one who was a giver surpasses the other in these five respects.”

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a human being, the one who was a giver surpasses the other in five respects:

human lifespan, beauty, happiness, glory, and sovereignty.

As a human being, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a renunciate, the one who was a giver surpasses the other in five respects.

They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.

When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.

As a renunciate, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”

“It’s incredible, sir, it’s amazing!

This is quite enough to justify giving gifts and making merit.

For merit is helpful for those who have become gods, human beings, and renunciates.”

“That’s so true, Sumanā.

It’s quite enough to justify giving gifts and making merit.

For merit is helpful for those who have become gods, human beings, and renunciates.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“The moon so immaculate,

journeying across the dimension of space;

outshines with its radiance

all the world’s stars.

So too, a faithful individual,

perfect in ethics,

outshines with their generosity

all the world’s stingy people.

The thundering rain cloud,

its hundred peaks wreathed in lightning,

pours down over the rich earth,

soaking the uplands and valleys.

Even so, an astute person accomplished in vision,

a disciple of the fully awakened Buddha,

surpasses a stingy person

in five respects:

long life and fame,

beauty and happiness.

Lavished with riches,

they depart to rejoice in heaven.”

AN5.32

Numbered Discourses 5.32

1. With Sumanā

With Cundī

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

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:

“Sir, my brother, Prince Cunda, says this:

‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’

And so I ask the Buddha:

Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?

Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?

Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death?

Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”

“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.

Those who have confidence in the Buddha have confidence in the best.

Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things.

Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned.

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, extinguishment.

Those who have confidence in the teaching of fading away have confidence in the best.

Having confidence in the best, the result is the best.

The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups.

It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.

Those who have confidence in the Saṅgha have confidence in the best.

Having confidence in the best, the result is the best.

The ethical conduct loved by the noble ones is said to be the best of all ethics.

It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

Those who fulfill the ethics loved by the noble ones fulfill the best.

Fulfilling the best, the result is the best.

For those who, knowing the best teaching,

base their confidence on the best—

confident in the best Awakened One,

supremely worthy of a religious donation;

confident in the best teaching,

the bliss of fading and stilling;

confident in the best Saṅgha,

the supreme field of merit—

giving gifts to the best,

the best of merit grows:

the best lifespan, beauty,

fame, reputation, happiness, and strength.

An intelligent person gives to the best,

settled on the best teaching.

When they become a god or human,

they rejoice at reaching the best.”

AN5.33

Numbered Discourses 5.33

1. With Sumanā

With Uggaha

At one time the Buddha was staying near Bhaddiya in Jātiyā Wood.

Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?”

The Buddha consented with silence.

Then, knowing that the Buddha had consented, Uggaha rose 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 down on the seat spread out.

Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.

When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side,

and said to him,

“Sir, these girls of mine will be going to their husbands’ families.

May the Buddha please advise

and instruct them. It will be for their lasting welfare and happiness.”

Then the Buddha said to those girls:

“So, girls, you should train like this:

‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’

That’s how you should train.

So, girls, you should train like this:

‘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.’

That’s how you should train.

So, girls, you should train like this:

‘We will be deft 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.’

That’s how you should train.

So, girls, you should train like this:

‘We will know what work our husband’s domestic bondservants, servants, and workers 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 fresh and cooked foods.’

That’s how you should train.

So, girls, you should train like this:

‘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.’

That’s how you should train.

When they possess these five qualities, ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.

She’d never look down on her husband,

who’s always eager to work hard,

always looking after her,

and bringing whatever she wants.

And a good woman never scolds her husband

with jealous words.

Being astute, she reveres

those respected by her husband.

She gets up early, works tirelessly,

and manages the domestic help.

She’s agreeable to her husband,

and preserves his wealth.

A lady who fulfills these duties

according to her husband’s desire,

is reborn among the gods

called ‘Agreeable’.”

AN5.34

Numbered Discourses 5.34

1. With Sumanā

With General Sīha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him,

“Sir, can you point out a fruit of giving that’s apparent in the present life?”

“I can, Sīha,” said the Buddha.

“A giver, a donor is dear and beloved to many people.

This is a fruit of giving that’s apparent in the present life.

Furthermore, good and true persons associate with a giver.

This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver gains a good reputation.

This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

This is another fruit of giving that’s apparent in the present life.

Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

This is a fruit of giving to do with lives to come.”

When he said this, General Sīha said to the Buddha,

“When it comes to those four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too.

I’m a giver, a donor, and am dear and beloved to many people.

I’m a giver, and good and true persons associate with me.

I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’

I’m a giver, and I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

When it comes to these four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too.

But when the Buddha says:

‘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 faith in the Buddha.”

“That’s so true, Sīha! That’s so true!

When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Giving, you’re loved and befriended by many people.

You get a good reputation, and your fame grows.

A generous man enters an assembly

bold and self-assured.

So an astute person, seeking happiness, would give gifts,

having driven out the stain of stinginess.

They live long in the Third Heaven,

enjoying the company of the gods.

Having taken the opportunity to do good, when they pass from here

they wander self-radiant in the Garden of Delight.

There they delight, rejoice, and enjoy themselves,

provided with the five kinds of sensual stimulation.

Having practiced the word of the unattached, the unaffected,

disciples of the Holy One rejoice in heaven.”

AN5.35

Numbered Discourses 5.35

1. With Sumanā

The Benefits of Giving

“Mendicants, there are five benefits of giving.

What five?

A giver, a donor is dear and beloved by many people.

Good and true persons associate with them.

They get a good reputation.

They don’t neglect a layperson’s duties.

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

These are the five benefits of giving.

Giving, one is loved,

and follows the way of the good.

The good, disciplined spiritual practitioners

always associate with you.

They teach you the Dhamma

that casts aside all suffering.

Having understood this teaching,

the undefiled one is fully extinguished.”

AN5.36

Numbered Discourses 5.36

1. With Sumanā

Timely Gifts

“Mendicants, there are these five timely gifts.

What five?

A gift to a visitor.

A gift to someone setting out on a journey.

A gift to someone who is sick.

A gift at a time of famine.

Presenting the freshly harvested grains and fruits first to those who are ethical.

These are the five timely gifts.

The wise give at the right time,

being bountiful and rid of stinginess.

A religious donation at the right time

to the noble ones, upright and unaffected,

given with a clear and confident mind,

is indeed abundant.

Those who rejoice at that,

or do other services,

don’t miss out on the offering;

they too have a share in the merit.

So you should give without holding back,

where a gift is very fruitful.

The good deeds of sentient beings

support them in the next world.”

AN5.37

Numbered Discourses 5.37

1. With Sumanā

Food

“Mendicants, when a giver gives food, they give the recipients five things.

What five?

Long life, beauty, happiness, strength, and eloquence.

Giving long life, they have long life as a god or human.

Giving beauty, they have beauty as a god or human.

Giving happiness, they have happiness as a god or human.

Giving strength, they have strength as a god or human.

Giving eloquence, they are eloquent as a god or human.

When a giver gives food, they give the recipients five things.

Being attentive, one is a giver of life, strength,

beauty, and eloquence.

An intelligent giver of happiness

gains happiness in return.

Giving life, strength, beauty,

happiness, and eloquence,

they’re long-lived and famous

wherever they’re reborn.”

AN5.38

Numbered Discourses 5.38

1. With Sumanā

Faith

“Mendicants, a faithful gentleman gets five benefits.

What five?

The true persons in the world show sympathy first to the faithful, not so much to the unfaithful.

They first approach the faithful, not so much the unfaithful.

They first receive alms from the faithful, not so much the unfaithful.

They first teach Dhamma to the faithful, not so much the unfaithful.

When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm.

A faithful gentleman gets these five benefits.

Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around.

In the same way, a faithful gentleman becomes a refuge for many people—monks, nuns, laywomen, and laymen.

With its branches, leaves, and fruit,

a great tree with its strong trunk,

firmly-rooted and fruit-bearing,

supports many birds.

It’s a lovely place,

frequented by the sky-soarers.

Those that need shade go in the shade,

those that need fruit enjoy the fruit.

So too, a faithful individual

is perfect in ethics,

placid in manner and amenable,

gentle, courteous, and tender.

Those free of greed, freed of hate,

free of delusion, undefiled,

fields of merit for the world,

associate with such a person.

They teach them the Dhamma,

that casts aside all suffering.

Having understood this teaching,

the undefiled one is fully extinguished.”

AN5.39

Numbered Discourses 5.39

1. With Sumanā

A Child

“Mendicants, parents see five reasons to wish for the birth of a child in the family.

What five?

Since we looked after them, they’ll look after us.

They’ll do their duty for us.

The family customs will last.

They’ll take care of the inheritance.

Or else when we have passed away they’ll give an offering on our behalf.

Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,

astute people wish for a child.

Since we looked after them, they’ll look after us.

They’ll do their duty for us.

The family customs will last.

They’ll take care of the inheritance.

Or else when we have passed away

they’ll give an offering on our behalf.

Seeing these five reasons

astute people wish for a child.

And so true persons,

grateful and thankful,

look after their parents,

remembering past deeds.

They do for their parents,

as their parents did for them in the past.

Following their advice, looking after those who raised them,

the family customs are not lost.

Faithful, accomplished in ethics,

such a child is praiseworthy.”

AN5.40

Numbered Discourses 5.40

1. With Sumanā

Great Sal Trees

“Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains.

What five?

The branches, leaves, and foliage;

the bark;

the shoots;

the softwood;

and the hardwood.

Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in five ways supported by a family head with faith.

What five?

Faith,

ethics,

learning,

generosity,

and wisdom.

A family grows in these five ways supported by a family head with faith.

Supported by the rocky mountain

in the wilds, the formidable forest,

the tree grows

to become lord of the forest.

So too, when the family head

is ethical and faithful,

supported by them, they grow:

children, partners, and kin,

colleagues, relatives,

and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,

the generosity and good deeds,

those who see clearly

do likewise.

Having practiced the teaching here,

the path that goes to a good place,

they delight in the heavenly realm,

enjoying all the pleasures they desire.”

AN5.41

Numbered Discourses 5.41

1. With King Muṇḍa

Getting Rich

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, there are these five reasons to get rich.

What five?

Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy.

He makes his mother and father happy …

He makes his children, partners, bondservants, workers, and staff happy …

This is the first reason to get rich.

Furthermore, with his legitimate wealth he makes his friends and colleagues happy …

This is the second reason to get rich.

Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs.

He keeps himself safe.

This is the third reason to get rich.

Furthermore, with his legitimate wealth he makes five spirit-offerings:

to relatives, guests, ancestors, king, and deities.

This is the fourth reason to get rich.

Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from 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.

This is the fifth reason to get rich.

These are the five reasons to get rich.

Now if the riches a noble disciple gets for these five reasons run out, he thinks:

‘So, the riches I have obtained for these reasons are running out.’

And so he has no regrets.

But if the riches a noble disciple gets for these five reasons increase, he thinks:

‘So, the riches I have obtained for these reasons are increasing.’

And so he has no regrets in both cases.

‘I’ve enjoyed my wealth, supporting those who depend on me;

I’ve overcome losses;

I’ve given uplifting religious donations;

and made the five spirit-offerings.

I have looked after the ethical and

disciplined spiritual practitioners.

I’ve achieved the goal

for which an astute layperson

wishes to gain wealth.

I don’t regret what I’ve done.’

A mortal man who recollects this

stands firm in the teaching of the noble ones.

They’re praised in this life by the astute,

and they depart to rejoice in heaven.”

AN5.42

Numbered Discourses 5.42

1. With King Muṇḍa

A True Person

“Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people.

For the benefit, welfare, and happiness of mother and father;

children and partners;

bondservants, workers, and staff;

friends and colleagues;

and ascetics and brahmins.

It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.

In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …

The gods protect one who is guarded by principle,

who uses their wealth for the welfare of the many.

One who is learned, with precepts and observances intact,

and steady in principle, doesn’t lose their reputation.

Firm in principle, accomplished in ethical conduct,

truthful, conscientious;

like a pendant of Black Plum River gold,

who is worthy to criticize them?

Even the gods praise them,

and by the Divinity, too, they’re praised.”

AN5.43

Numbered Discourses 5.43

1. With King Muṇḍa

Likable

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these five things, which are likable, desirable, and agreeable are hard to get in the world.

What five?

Long life,

beauty,

happiness,

fame,

and heaven.

These are the five things, which are likable, desirable, and agreeable, but hard to get in the world.

And I say that these five things are not got by supplication or wishing for them.

If they were, who would lack them?

A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it.

Instead, they should practice the way that leads to long life.

For by practicing that way they gain long life

as a god or a human being.

A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it.

Instead, they should practice the way that leads to beauty.

For by practicing that way they gain beauty

as a god or a human being.

A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it.

Instead, they should practice the way that leads to happiness.

For by practicing that way they gain happiness

as a god or a human being.

A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it.

Instead, they should practice the way that leads to fame.

For by practicing that way they gain fame

as a god or a human being.

A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it.

Instead, they should practice the way that leads to heaven.

For by practicing that way they gain heaven,

they are one who gains the heavens.

For one who desires lofty delights

again and again—

long life, beauty, fame and reputation,

heaven, and an eminent family—

the astute praise diligence

in making merit.

Being diligent, an astute person

secures both benefits:

the benefit in this life,

and in lives to come.

An attentive one, comprehending the meaning,

is said to be astute.”

AN5.44

Numbered Discourses 5.44

1. With King Muṇḍa

Agreeable

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

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 down on the seat spread out.

Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, I have heard and learned this in the presence of the Buddha:

‘The giver of the agreeable gets the agreeable.’

My sal flower porridge is agreeable:

may the Buddha please accept it from me out of sympathy.”

So the Buddha accepted it out of sympathy.

“Sir, I have heard and learned this in the presence of the Buddha:

‘The giver of the agreeable gets the agreeable.’

My pork with jujube is agreeable:

may the Buddha please accept it from me out of sympathy.”

So the Buddha accepted it out of sympathy.

“… My fried vegetable stalks are agreeable:

may the Buddha please accept them from me out of sympathy.”

So the Buddha accepted them out of sympathy.

“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable:

may the Buddha please accept it from me out of sympathy.”

So the Buddha accepted it out of sympathy.

“… My cloths imported from Kāsi are agreeable:

may the Buddha please accept them from me out of sympathy.”

So the Buddha accepted them out of sympathy.

“… 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.

But, sir, I know that

this is not proper for the Buddha.

However, this plank of sandalwood is worth over a thousand dollars.

May the Buddha please accept it from me out of sympathy.”

So the Buddha accepted it out of sympathy.

And then the Buddha rejoiced with Ugga with these verses of appreciation:

“The giver of the agreeable gets the agreeable,

enthusiastically giving clothing, bedding,

food and drink, and various requisites

to those of sincere conduct.

Knowing the perfected ones to be like a field

for what’s given, offered and not held back,

a true person gives what’s hard to give:

the giver of the agreeable gets the agreeable.”

And then the Buddha, having rejoiced with Ugga with these verses of appreciation, rose from his seat and left.

Then after some time Ugga passed away,

and was reborn in a host of mind-made gods.

At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, the glorious godling Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him,

“Ugga, I trust it is all you wished?”

“Sir, it is indeed just as I wished.”

Then the Buddha addressed Ugga in verse:

“The giver of the agreeable gets the agreeable,

the giver of the foremost gets the foremost,

the giver of the excellent gets the excellent,

the giver of the best gets the best.

A person who gives the foremost,

the excellent, the best:

they’re long-lived and famous

wherever they’re reborn.”

AN5.45

Numbered Discourses 5.45

1. With King Muṇḍa

Overflowing Merit

“Mendicants, 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.

What five?

When a mendicant enters and remains in a limitless immersion of the heart while using a robe …

almsfood … lodging … bed and chair …

medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

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.

When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that

this is the extent of their overflowing merit … that leads to happiness.

It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say:

‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’

It’s simply reckoned as an incalculable, immeasurable, great mass of water.

In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:

‘This is how much this overflowing merit … leads to happiness.’

It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers,

and though the rivers are many,

all reach the great deep, the boundless ocean,

the cruel sea that’s home to precious gems.

So too, when a person gives food, drink, and clothes;

and they’re a giver of beds, seats, and mats—

the streams of merit reach that astute person,

as the rivers bring their waters to the sea.”

AN5.46

Numbered Discourses 5.46

1. With King Muṇḍa

Success

“Mendicants, there are five accomplishments.

What five?

Accomplishment in faith, ethics, learning, generosity, and wisdom.

These are the five accomplishments.”

AN5.47

Numbered Discourses 5.47

1. With King Muṇḍa

Wealth

“Mendicants, there are these five kinds of wealth.

What five?

The wealth of faith, ethics, learning, generosity, and wisdom.

And what is the wealth of faith?

It’s when a noble disciple has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is called the wealth of faith.

And what is the wealth of ethics?

It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

This is called the wealth of ethics.

And what is the wealth of learning?

It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

This is called the wealth of learning.

And what is the wealth of generosity?

It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

This is called the wealth of generosity.

And what is the wealth of wisdom?

It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called the wealth of wisdom.

These are the five kinds of wealth.

Whoever has faith in the Realized One,

unwavering and well grounded;

whose ethical conduct is good,

praised and loved by the noble ones;

who has confidence in the Saṅgha,

and correct view:

they’re said to be prosperous,

their life is not in vain.

So let the wise devote themselves

to faith, ethical behavior,

confidence, and insight into the teaching,

remembering the instructions of the Buddhas.”

AN5.48

Numbered Discourses 5.48

1. With King Muṇḍa

Things That Cannot Be Had

“Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five?

That someone liable to old age should not grow old.

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. …

An unlearned ordinary person has someone liable to old age who grows old.

But they don’t reflect on old age:

‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old.

If I were to sorrow and wail 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 physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion.

This is called

an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing.

But they don’t reflect on perishing:

‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes.

If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion.

This is called

an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

A learned noble disciple has someone liable to old age who grows old.

So they reflect on old age:

‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old.

If I were to sorrow and wail 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 physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

This is called

a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.

So they reflect on perishing:

‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes.

If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

This is called

a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Sorrowing and lamenting

doesn’t do even a little bit of good.

When they know that you’re sad,

your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,

as they’re able to evaluate what’s beneficial,

their enemies suffer,

seeing that their normal expression doesn’t change.

Prayers, recitations, fine sayings,

or charity of woven rugs:

if by means of any such things you benefit,

then by all means keep doing them.

But if you understand that ‘this good thing

can’t be had by me or by anyone else’,

you should accept it without sorrowing, thinking:

‘The deed is powerful. What can I do now?’”

AN5.49

Numbered Discourses 5.49

1. With King Muṇḍa

The King of Kosala

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

Then a man went up to the king and whispered in his ear,

“Your Majesty, Queen Mallikā has passed away.”

When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to him,

“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five?

That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The deed is powerful. What can I do now?’”

AN5.50

Numbered Discourses 5.50

1. With King Muṇḍa

With Nārada

At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.

Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away.

And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.

Day and night he brooded over Queen Bhaddā’s corpse.

Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron casket filled with oil. Then close it up with another casket, so that we can view Queen Bhaddā’s body even longer.”

“Yes, Your Majesty,” replied Piyaka, and he did as the king instructed.

Then it occurred to Piyaka,

“King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.

Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.

Day and night he broods over Queen Bhaddā’s corpse.

Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

Then it occurred to Piyaka,

“This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.

He has this good reputation:

‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

Then Piyaka went to the king and said to him,

“Your Majesty, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta.

He has this good reputation:

‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’

What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”

“Well then, my good Piyaka, let Nārada know.

For how on earth could one such as I presume to visit an ascetic or brahmin in my realm without letting them know beforehand?”

“Yes, Your Majesty,” replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him,

“Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away.

And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.

Day and night he broods over Queen Bhaddā’s corpse.

Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”

“Please, Piyaka, let the king come at his convenience.”

Then Piyaka rose from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying,

“Your Majesty, the request for an audience with Venerable Nārada has been granted.

Please, Your Majesty, go at your convenience.”

“Well then, my good Piyaka, harness the finest chariots.”

“Yes, Your Majesty,” replied Piyaka. He did so, then told the king:

“Your Majesty, the finest chariots are harnessed.

Please, Your Majesty, go at your convenience.”

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.

He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five?

That someone liable to old age should not grow old. …

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. …

An unlearned ordinary person has someone liable to old age who grows old.

But they don’t reflect on old age:

‘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, pass away and are reborn.

If I were to sorrow and wail 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 physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion.

This is called

an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing.

But they don’t reflect on perishing:

‘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, pass away and are reborn.

If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion.

This is called

an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

A learned noble disciple has someone liable to old age who grows old.

So they reflect on old age:

‘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, pass away and are reborn.

If I were to sorrow and wail 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 physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

This is called

a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing.

So they reflect on perishing:

‘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, pass away and are reborn.

If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’

And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion.

This is called

a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves.

Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Sorrowing and lamenting

doesn’t do even a little bit of good.

When they know that you’re sad,

your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,

as they’re able to evaluate what’s beneficial,

their enemies suffer,

seeing that their normal expression doesn’t change.

Chants, recitations, fine sayings,

or charity of woven rugs:

if by means of any such things you benefit,

then by all means keep doing them.

But if you understand that ‘this good thing

can’t be had by me or by anyone else’,

you should accept it without sorrowing, thinking:

‘The deed is powerful. What can I do now?’”

When he said this, King Muṇḍa said to Venerable Nārada,

“Sir, what is the name of this exposition of the teaching?”

“Great king, this exposition of the teaching is named ‘Pulling Out Sorrow’s Arrow’.”

“Indeed, sir, this is the pulling out of sorrow’s arrow!

Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

“Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument.

From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

AN5.51

Numbered Discourses 5.51

1. Hindrances

Obstacles

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 mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, 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.

Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is 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.

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, displaced, and separated. The river would no longer flow swiftly, going far, carrying all before it.

In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not 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.

Take a mendicant 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.

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, displaced, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

In the same way, take a mendicant 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.”

AN5.52

Numbered Discourses 5.52

1. Hindrances

A Heap of the Unskillful

“Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’.

For these five hindrances are entirely a heap of the unskillful.

What five?

The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.

For these five hindrances are entirely a heap of the unskillful.”

AN5.53

Numbered Discourses 5.53

1. Hindrances

Factors That Support Meditation

“Mendicants, there are these five factors that support meditation.

What five?

It’s when a mendicant has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

They are rarely ill or unwell.

Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

They’re not devious or deceitful.

They reveal themselves honestly to the Teacher or sensible spiritual companions.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

These are the five factors that support meditation.”

AN5.54

Numbered Discourses 5.54

1. Hindrances

Times Good for Meditation

“Mendicants, there are five times that are not good for meditation.

What five?

Firstly, a mendicant is old, overcome with old age.

This is the first time that’s not good for meditation.

Furthermore, a mendicant is sick, overcome by sickness.

This is the second time that’s not good for meditation.

Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms.

This is the third time that’s not good for meditation.

Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.

This is the fourth time that’s not good for meditation.

Furthermore, there’s a schism in the Saṅgha.

When the Saṅgha is split, they abuse, insult, block, and forsake each other.

This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.

This is the fifth time that’s not good for meditation.

These are the five times that are not good for meditation.

There are five times that are good for meditation.

What five?

Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life.

This is the first time that’s good for meditation.

Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

This is the second time that’s good for meditation.

Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms.

This is the third time that’s good for meditation.

Furthermore, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

This is the fourth time that’s good for meditation.

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation.

When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other.

This inspires confidence in those without it, and increases confidence in those who have it.

This is the fifth time that’s good for meditation.

These are the five times that are good for meditation.”

AN5.55

Numbered Discourses 5.55

1. Hindrances

Mother and Son

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī,

as a monk and a nun.

They wanted to see each other often.

The mother wanted to see her son often,

and the son his mother.

Seeing each other often, they became close.

Being so close, they became familiar.

And being familiar, lust overcame them.

With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Mendicants, how could that futile man imagine that

a mother cannot lust for her son, or that a son cannot lust for his mother?

Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.

Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman.

They sorrow for a long time under the sway of a woman’s sight.

Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke.

Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman.

They sorrow for a long time under the sway of a woman’s touch.

When a woman walks, she occupies a man’s mind.

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.

For if anyone should be rightly called ‘an all-round snare of Māra’, it’s ladies.

You might chat with someone who has knife in hand.

You might even chat with a goblin.

You might sit close by a viper,

whose bite would take your life.

But never should you chat

one on one with a lady.

They captivate the unmindful

with a glance and a smile.

Or scantily clad,

they speak charming words.

It’s not good to sit with such a person,

even if she’s injured or dead.

These five kinds of sensual stimulation

are apparent in a woman’s body:

sights, sounds, tastes, smells,

and touches so delightful.

Those swept away by the flood of sensual pleasures,

not comprehending them,

are governed by transmigration—

time and destination, and life after life.

But those who fully understand sensual pleasures

live fearing nothing from any quarter.

They are those in the world who’ve crossed over,

having reached the ending of defilements.”

AN5.56

Numbered Discourses 5.56

1. Hindrances

Mentor

Then a mendicant went up to his own mentor, and said,

“Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him,

“Sir, this mendicant says this:

‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.

So you should train like this:

‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’

That’s how you should train.”

When that mendicant had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then that mendicant, living alone, withdrawn, diligent, keen, 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 gentlemen 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 nothing further for this place.”

And that mendicant became one of the perfected.

When that mendicant had attained perfection, he went up to his own mentor, and said,

“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.”

Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him,

“Sir, this mendicant says this:

‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.

So you should train like this:

‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’

That’s how you should train.”

AN5.57

Numbered Discourses 5.57

1. Hindrances

Subjects for Regular Reviewing

“Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects.

What five?

‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this.

‘I am liable to get sick, I am not exempt from sickness.’ …

‘I am liable to die, I am not exempt from death.’ …

‘I must be parted and separated from all I hold dear and beloved.’ …

‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

I shall be the heir of whatever deeds I do, whether good or bad.’

A woman or a man, a layperson or a renunciate should often review this.

What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’?

There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind.

Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it.

This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’.

What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’?

There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind.

Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it.

This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’.

What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’?

There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind.

Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it.

This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’.

What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’?

There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind.

Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it.

This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’.

What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

I shall be the heir of whatever deeds I do, whether good or bad’?

There are sentient beings who do bad things by way of body, speech, and mind.

Reviewing this subject often, they entirely give up bad conduct, or at least reduce it.

This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

I shall be the heir of whatever deeds I do, whether good or bad.’

Then that noble disciple reflects:

‘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, pass away and are reborn.’

When they review this subject often, the path is born in them.

They cultivate, develop, and make much of it.

By doing so, they give up the fetters and eliminate the underlying tendencies.

‘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, pass away and are reborn.’

When they review this subject often, the path is born in them.

They cultivate, develop, and make much of it.

By doing so, they give up the fetters and eliminate the underlying tendencies.

‘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, pass away and are reborn.’

When they review this subject often, the path is born in them.

They cultivate, develop, and make much of it.

By doing so, they give up the fetters and eliminate the underlying tendencies.

‘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, pass away and are reborn.’

When they review this subject often, the path is born in them.

They cultivate, develop, and make much of it.

By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who shall be the owner of my deeds and heir to my deeds.

For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’

When they review this subject often, the path is born in them.

They cultivate, develop, and make much of it.

By doing so, they give up the fetters and eliminate the underlying tendencies.

For others, sickness is natural,

and so are old age and death.

Though this is how their nature is,

ordinary people feel disgusted.

If I were to be disgusted

with creatures whose nature is such,

it would not be appropriate for me,

since my life is just the same.

Living in such a way,

I understood the truth without attachments.

I mastered all vanities—

of health, of youth,

and even of life—

seeing renunciation as sanctuary.

Zeal sprang up in me

as I looked to extinguishment.

Now I’m unable

to indulge in sensual pleasures;

there’s no turning back,

I’m committed to the spiritual life.”

AN5.58

Numbered Discourses 5.58

1. Hindrances

The Licchavi Youths

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

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, dispatched their hounds to one side, and went up to him. They bowed and silently paid homage to the Buddha with cupped palms.

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 cupped palms.

Seeing this, he went up to the Buddha, bowed, sat down to one side,

and expressed this heartfelt sentiment,

“They will become Vajjis! They will become Vajjis!”

“But Mahānāma, why do you say that

they will become Vajjis?”

“Sir, these Licchavi youths are violent, harsh, and brash.

Whenever sweets are left out for families—sugarcane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up.

And they hit women and girls of good families on their backs.

But now they’re silently paying homage to the Buddha with cupped palms.”

“Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

What five?

Firstly, a gentleman 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.

Honored in this way, his mother and father love him with a good heart, wishing:

‘Live long! Stay alive for a long time!’

When a gentleman is loved by his mother and father, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.

Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing:

‘Live long! Stay alive for a long time!’

When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.

Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing:

‘Live long! Stay alive for a long time!’

When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings.

Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing:

‘Live long! Stay alive for a long time!’

When a gentleman is loved by the deities, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins.

Honored in this way, ascetics and brahmins love him with a good heart, wishing:

‘Live long! Stay alive for a long time!’

When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline.

You can expect only growth, not decline, when you find these five qualities in any gentleman—

whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

He’s always dutiful to his mother and father,

and for the good of his wives and children.

He looks after those in his household,

and those dependent on him for their livelihood.

A bountiful and ethical person

looks after the welfare of relatives—

both those who have passed away,

and those alive at present.

While living at home, an astute person

uses legitimate means to give rise to joy

for ascetics, brahmins,

and also the gods.

Having done good,

he’s venerable and praiseworthy.

They praise him in this life,

and he departs to rejoice in heaven.”

AN5.59

Numbered Discourses 5.59

1. Hindrances

Gone Forth When Old (1st)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities.

What five?

It’s hard to find someone gone forth when old who is sophisticated, well-mannered, and learned, who can teach Dhamma, and has memorized the monastic law.

It’s hard to find someone gone forth when old who possesses these five qualities.”

AN5.60

Numbered Discourses 5.60

1. Hindrances

Gone Forth When Old (2nd)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities.

What five?

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 monastic law.

It’s hard to find someone gone forth when old who possesses these five qualities.”

AN5.61

Numbered Discourses 5.61

1. Perceptions

Perceptions (1st)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

What five?

The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world.

These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

AN5.62

Numbered Discourses 5.62

1. Perceptions

Perceptions (2nd)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

What five?

The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.

These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

AN5.63

Numbered Discourses 5.63

1. Perceptions

Growth (1st)

“Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.

What five?

He grows in faith, ethics, learning, generosity, and wisdom.

A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

He who grows in faith and ethics,

wisdom, and both generosity and learning—

a good man such as he sees clearly,

and takes on what is essential for himself in this life.”

AN5.64

Numbered Discourses 5.64

1. Perceptions

Growth (2nd)

“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.

What five?

She grows in faith, ethics, learning, generosity, and wisdom.

A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

She who grows in faith and ethics,

wisdom, and both generosity and learning—

a virtuous laywoman such as she

takes on what is essential for herself in this life.”

AN5.65

Numbered Discourses 5.65

1. Perceptions

Discussion

“Mendicants, a mendicant with five qualities is fit to hold a discussion with their spiritual companions.

What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, and they answer questions that come up when discussing accomplishment in immersion.

They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.

They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.

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 mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

AN5.66

Numbered Discourses 5.66

1. Perceptions

Sharing Life

“Mendicants, a mendicant with five qualities is fit to share their life with their spiritual companions.

What five?

A mendicant is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.

They’re personally accomplished in immersion, and they answer questions posed when discussing accomplishment in immersion.

They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.

They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.

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.

A mendicant with these five qualities is fit to share their life with their spiritual companions.”

AN5.67

Numbered Discourses 5.67

1. Perceptions

Bases of Psychic Power (1st)

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results:

enlightenment in this very life, or if there’s residue left behind, non-return.

What five?

A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort …

A mendicant develops the basis of psychic power that has immersion due to energy, and active effort …

A mendicant develops the basis of psychic power that has immersion due to mental development, and active effort …

A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort.

And the fifth is sheer vigor.

Any monk or nun who develops and cultivates these five qualities can expect one of two results:

enlightenment in this very life, or if there’s residue left behind, non-return.”

AN5.68

Numbered Discourses 5.68

1. Perceptions

Bases of Psychic Power (2nd)

“Mendicants, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things.

What five?

The basis of psychic power that has immersion due to enthusiasm, and active effort …

the basis of psychic power that has immersion due to energy, and active effort …

the basis of psychic power that has immersion due to mental development, and active effort …

the basis of psychic power that has immersion 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,

I extended the mind to realize by insight each and every thing that can be realized by insight; and I was capable of realizing those things, since each and every one was within range.

If I wished: ‘May I multiply myself and become one again … controlling the body as far as the realm of divinity.’

I was capable of realizing it, since each and every one is within range.

If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

I was capable of realizing it, since each and every one is within range.”

AN5.69

Numbered Discourses 5.69

1. Perceptions

Disillusionment

“Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

What five?

A mendicant 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.

These five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

AN5.70

Numbered Discourses 5.70

1. Perceptions

The Ending of Defilements

“Mendicants, these five things, when developed and cultivated, lead to the ending of defilements.

What five?

A mendicant 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.

These five things, when developed and cultivated, lead to the ending of defilements.”

AN5.71

Numbered Discourses 5.71

1. Warriors

Freedom of Heart is the Fruit (1st)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

What five?

A mendicant 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.

These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

When a mendicant has freedom of heart and freedom by wisdom,

such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.

And how has a mendicant lifted the cross-bar?

It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

That’s how a mendicant has lifted the cross-bar.

And how has a mendicant filled in the moat?

It’s when a mendicant 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.

That’s how a mendicant has filled in the moat.

And how has a mendicant pulled up the pillar?

It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

That’s how a mendicant has pulled up the pillar.

And how is a mendicant unimpeded?

It’s when a mendicant 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.

That’s how a mendicant is unimpeded.

And how is a mendicant a noble one with with banner lowered and burden dropped, detached?

It’s when a mendicant 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 mendicant is a noble one with banner lowered and burden dropped, detached.”

AN5.72

Numbered Discourses 5.72

1. Warriors

Freedom of Heart is the Fruit (2nd)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

What five?

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.

These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

When a mendicant has freedom of heart and freedom by wisdom,

such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’. …”

AN5.73

Numbered Discourses 5.73

1. Warriors

One Who Lives by the Teaching (1st)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of ‘one who lives by the teaching’.

How is a mendicant who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart.

That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it.

They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart.

That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it.

They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart.

That mendicant is called one who rehearses a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.

They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart.

That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart.

That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who rehearses a lot, the one who thinks a lot, and the one who lives by the teaching.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.

Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN5.74

Numbered Discourses 5.74

1. Warriors

One Who Lives by the Teaching (2nd)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of ‘one who lives by the teaching’.

How is a mendicant who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

But they don’t understand the higher meaning.

That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning.

That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning.

That mendicant is called one who rehearses a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning.

That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

And they do understand the higher meaning.

That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who rehearses a lot, the one who thinks a lot, and the one who lives by the teaching.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.

Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN5.75

Numbered Discourses 5.75

1. Warriors

Warriors (1st)

“Mendicants, these five warriors are found in the world.

What five?

Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle.

Some warriors are like that.

This is the first warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust,

but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle.

Some warriors are like that.

This is the second warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest,

but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle.

Some warriors are like that.

This is the third warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil,

but he’s killed or injured when blows are struck.

Some warriors are like that.

This is the fourth warrior found in the world.

Furthermore, one warrior 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.

Some warriors are like that.

This is the fifth warrior found in the world.

These are the five warriors found in the world.

In the same way, these five individuals similar to warriors are found among the monks.

What five?

Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

What is his ‘cloud of dust’?

It’s when a monk hears:

‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’

Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

This is his ‘cloud of dust’.

I say that this individual is like the warrior who falters and founders at the mere sight of a cloud of dust.

Some individuals are like that.

This is the first individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust,

but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

What is his ‘banner’s crest’?

It’s when a monk doesn’t hear:

‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’

But he sees for himself a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.

Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

This is his ‘banner’s crest’.

I say that this individual is like the warrior who can prevail over a cloud of dust,

but he falters and founders at the mere sight of a banner’s crest.

Some individuals are like that.

This is the second individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner’s crest,

but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

What is his ‘turmoil’?

It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She smiles, chats, laughs, and teases him.

He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life.

Declaring his inability to continue training, he resigns it and returns to a lesser life.

This is his ‘turmoil’.

I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest,

but he falters and founders at the mere sound of turmoil.

Some individuals are like that.

This is the third individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil,

but he’s killed or injured when blows are struck.

What is his ‘blows are struck’?

It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him.

Without resigning the training and declaring his inability to continue, he indulges in sex.

This is his ‘blows are struck’.

I say that this individual 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.

Some individuals are like that.

This is the fourth individual similar to a warrior found among the monks.

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.

What is his ‘victory in battle’?

It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him.

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, sets his body straight, and brings mindfulness to the present.

Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness.

Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Giving up restlessness and remorse, he meditates without restlessness, his mind settled internally, cleansing the mind of restlessness and remorse.

Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

He gives up these five hindrances, corruptions of the heart that weaken wisdom.

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption …

second absorption … third absorption … fourth absorption.

When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.

He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

When he’s freed, he knows he’s freed.

He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

This is his ‘victory in battle’.

I say that this individual 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.

Some individuals are like that.

This is the fifth individual similar to a warrior found among the monks.

These five individuals similar to warriors are found among the monks.”

AN5.76

Numbered Discourses 5.76

1. Warriors

Warriors (2nd)

“Mendicants, these five warriors are found in the world.

What five?

Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.

He strives and struggles in the battle,

but his foes kill him and finish him off.

Some warriors are like that.

This is the first warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.

He strives and struggles in the battle,

but his foes wound him.

He’s carried off and taken to his relatives,

but he dies on the road before he reaches them.

Some warriors are like that.

This is the second warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.

He strives and struggles in the battle,

but his foes wound him.

He’s carried off and taken to his relatives,

who nurse him and care for him.

But he dies of his injuries while in their care.

Some warriors are like that.

This is the third warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle.

He strives and struggles in the battle,

but his foes wound him.

He’s carried off and taken to his relatives,

who nurse him and care for him.

And while in their care, he recovers from his injuries.

Some warriors are like that.

This is the fourth warrior found in the world.

Furthermore, one warrior 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.

Some warriors are like that.

This is the fifth warrior found in the world.

These are the five warriors found in the world.

In the same way, these five individuals similar to warriors are found among the monks.

What five?

Firstly, a mendicant lives supported by a town or village.

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 mindfulness, and without restraining the sense faculties.

There he sees a lady scantily clad, with revealing clothes.

Lust infects his mind,

and, without resigning the training and declaring his inability to continue, he indulges in sex.

I say that this individual is like the warrior who is killed and finished off by his foes. Some individuals are like that.

This is the first individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village.

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 mindfulness, and without restraining the sense faculties.

There he sees a lady scantily clad, with revealing clothes.

Lust infects his mind,

and his body and mind burn with it.

He thinks:

‘Why don’t I visit the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

I declare my inability to continue training. I resign it and will return to a lesser life.”’

But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He resigns and returns to a lesser life.

I say that they are like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some individuals are like that.

This is the second individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village.

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 mindfulness, and without restraining the sense faculties.

There he sees a lady scantily clad, with revealing clothes.

Lust infects his mind,

and his body and mind burn with it.

He thinks:

‘Why don’t I visit the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

I declare my inability to continue training. I resign and will return to a lesser life.”’

He goes to the monastery and tells the monks:

‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

I declare my inability to continue training. I disavow it and will return to a lesser life.’

His spiritual companions advise and instruct him:

‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

With the similes of a skeleton …

a scrap of meat …

a grass torch …

a pit of glowing coals …

a dream …

borrowed goods …

fruit on a tree …

a butcher’s knife and chopping board …

swords and spears …

a cobra’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.

Be happy with the spiritual life.

Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says:

‘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,

I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.’

Declaring his inability to continue training, he resigns it and returns to a lesser life.

I say that they are like the warrior who dies of his injuries while in the care of his relatives. Some individuals are like that.

This is the third individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village.

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 mindfulness, and without restraining the sense faculties.

There he sees a lady scantily clad, with revealing clothes.

Lust infects his mind,

and his body and mind burn with it.

He thinks:

‘Why don’t I visit the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

I declare my inability to continue training. I resign it and will return to a lesser life.”’

He goes to the monastery and tells the monks:

‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life.

I declare my inability to continue training. I resign it and will return to a lesser life.’

His spiritual companions advise and instruct him:

‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

With the simile of a skeleton …

a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a cobra’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.

Be happy with the spiritual life.

Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says:

‘I’ll make an attempt, reverends, I’ll struggle, I’ll be happy.

I won’t now declare my inability to continue training, resign it and return to a lesser life.’

I say that this individual is like the warrior who recovers from his injuries while in the care of his relatives.

Some individuals are like that.

This is the fourth individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village.

He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.

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 qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving its restraint.

Hearing a sound with his ears …

Smelling an odor with his nose …

Tasting a flavor with his tongue …

Encountering a touch with his body …

Knowing an idea with his mind, he doesn’t get caught up in the features and details.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving its restraint.

Then after the meal, on his return from almsround,

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, sets his body straight, and brings mindfulness to the present.

He gives up these five hindrances, corruptions of the heart that weaken wisdom.

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.

He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When he’s freed, he knows he’s freed.

He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

I say that this individual 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.

Some individuals are like that.

This is the fifth individual similar to a warrior found among the monks.

These five individuals similar to warriors are found among the monks.”

AN5.77

Numbered Discourses 5.77

1. Warriors

Future Perils (1st)

“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

What five?

Firstly, a wilderness mendicant reflects:

‘Currently I’m living alone in a wilderness.

While living here alone

I might get bitten by a snake, a scorpion, or a centipede.

And if I died from that it would be an obstacle to my progress.

I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

This is the first future peril …

Furthermore, a wilderness mendicant reflects:

‘Currently I’m living alone in a wilderness.

While living here alone

I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.

And if I died from that it would be an obstacle to my progress.

I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

This is the second future peril …

Furthermore, a wilderness mendicant reflects:

‘Currently I’m living alone in a wilderness.

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.

And if I died from that it would be an obstacle to my progress.

I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

This is the third future peril …

Furthermore, a wilderness mendicant reflects:

‘Currently I’m living alone in a wilderness.

While living here alone

I might encounter youths escaping a crime or on their way to commit one, and they might take my life.

And if I died from that it would be an obstacle to my progress.

I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

This is the fourth future peril …

Furthermore, a wilderness mendicant reflects:

‘Currently I’m living alone in a wilderness.

But in a wilderness there are savage monsters who might take my life.

And if I died from that it would be an obstacle to my progress.

I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

AN5.78

Numbered Discourses 5.78

1. Warriors

Future Perils (2nd)

“Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

What five?

A mendicant reflects:

‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life.

But there will come a time when this body is struck with old age.

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.

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.’

This is the first future peril …

Furthermore, a mendicant reflects:

‘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.

But there will come a time when this body is struck with sickness.

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.

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.’

This is the second future peril …

Furthermore, a mendicant reflects:

‘Currently, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms.

But there will come a time of famine, a bad harvest, when it’s hard to get almsfood, and not easy to keep going by collecting alms.

In a time of famine, people move to where there’s plenty of food,

where they live crowded and cramped together.

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.

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.’

This is the third future peril …

Furthermore, a mendicant reflects:

‘Currently, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.

But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere.

In a time of peril, people move to where there’s sanctuary,

where they live crowded and cramped together.

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.

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.’

This is the fourth future peril …

Furthermore, a mendicant reflects:

‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation.

But there will come a time of schism in the Saṅgha.

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.

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.’

This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

AN5.79

Numbered Discourses 5.79

1. Warriors

Future Perils (3rd)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future.

You should look out for them

and try to give them up.

What five?

In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

They will ordain others,

but be unable to guide them in the higher ethics, mind, and wisdom.

They too will not develop their physical endurance, ethics, mind, and wisdom.

They too will ordain others,

but be unable to guide them in the higher ethics, mind, and wisdom.

They too will not develop their physical endurance, ethics, mind, and wisdom.

And that is how corrupt training comes from corrupt teachings,

and corrupt teachings come from corrupt training.

This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

They will give dependence to others,

but be unable to guide them in the higher ethics, mind, and wisdom.

They too will not develop their physical endurance, ethics, mind, and wisdom.

They too will give dependence to others,

but be unable to guide them in the higher ethics, mind, and wisdom.

They too will not develop their physical endurance, ethics, mind, and wisdom.

And that is how corrupt training comes from corrupt teachings,

and corrupt teachings come from corrupt training.

This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

In discussion about the teachings and elaborations they’ll fall into dark ideas without realizing it.

And that is how corrupt training comes from corrupt teachings,

and corrupt teachings come from corrupt training.

This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

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 actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.

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 actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing.

And that is how corrupt training comes from corrupt teachings,

and corrupt teachings come from corrupt training.

This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom.

The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

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.

And that is how corrupt training comes from corrupt teachings,

and corrupt teachings come from corrupt training.

This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future.

You should look out for them,

and try to give them up.”

AN5.80

Numbered Discourses 5.80

1. Warriors

Future Perils (4th)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future.

You should look out for them

and try to give them up.

What five?

In a future time there will be mendicants who like nice robes.

They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest.

They will come down to the villages, towns, and capital cities and make their homes there. And they will employ many kinds of improper solicitation for the sake of a robe.

This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice almsfood.

They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest.

They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of almsfood.

This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice lodgings.

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.

They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of lodgings.

This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns.

In such conditions, it can be expected that

they will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life.

This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices.

In such conditions it can be expected that

they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants.

This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future.

You should look out for them

and try to give them up.”

AN5.81

Numbered Discourses 5.81

1. Senior Mendicants

Desirable

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

What five?

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.

A senior mendicant with these five qualities is disliked and disagreeable by their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

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.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.82

Numbered Discourses 5.82

1. Senior Mendicants

Free of Greed

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

What five?

They’re not free of greed, hate, and delusion; they are offensive and contemptuous.

A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They’re free of greed, hate, and delusion; they’re not offensive and contemptuous.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.83

Numbered Discourses 5.83

1. Senior Mendicants

Deceiver

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

What five?

They use deceit, flattery, hinting, and belittling, and they use material things to chase after other material things.

A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.84

Numbered Discourses 5.84

1. Senior Mendicants

Faithless

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

What five?

They’re faithless, shameless, imprudent, lazy, and witless.

A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They’re faithful, conscientious, prudent, energetic, and wise.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.85

Numbered Discourses 5.85

1. Senior Mendicants

Cannot Endure

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

What five?

They can’t endure sights, sounds, smells, tastes, and touches.

A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They can endure sights, sounds, smells, tastes, and touches.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.86

Numbered Discourses 5.86

1. Senior Mendicants

Attaining the Methods of Textual Analysis

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They have attained the textual analysis of meaning, text, definition, and eloquence.

And they are deft 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.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.87

Numbered Discourses 5.87

1. Senior Mendicants

Ethical

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.88

Numbered Discourses 5.88

1. Senior Mendicants

Senior Mendicants

“Mendicants, a senior mendicant who has five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of of gods and humans.

What five?

They are long standing and have long gone forth.

They’re well-known, famous, with a large following that includes both laypeople and renunciates.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings.

People follow their example, thinking that the senior mendicant is long standing 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, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.

A senior mendicant who possesses these five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

What five?

They are long standing and have long gone forth.

They’re well-known, famous, with a large following, including both laypeople and renunciates.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching.

People follow their example, thinking that the senior mendicant is long standing 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, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned.

A senior mendicant who possesses these five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN5.89

Numbered Discourses 5.89

1. Senior Mendicants

A Trainee (1st)

“These five things lead to the decline of a mendicant trainee.

What five?

They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.

These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee.

What five?

They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.

These five things don’t lead to the decline of a mendicant trainee.”

AN5.90

Numbered Discourses 5.90

1. Senior Mendicants

A Trainee (2nd)

“These five things lead to the decline of a mendicant trainee.

What five?

Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks.

They neglect retreat, and are not committed to internal serenity of heart.

This is the first thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee spends too much time doing trivial work.

They neglect retreat, and are not committed to internal serenity of heart.

This is the second thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson.

They neglect retreat, and are not committed to internal serenity of heart.

This is the third thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day.

They neglect retreat, and are not committed to internal serenity of heart.

This is the fourth thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant 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,

talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

They neglect retreat, and are not committed to internal serenity of heart.

This is the fifth thing that leads to the decline of a mendicant trainee.

These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee.

What five?

Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks.

They don’t neglect retreat, and are committed to internal serenity of heart.

This is the first thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t waste their day doing trivial work.

They don’t neglect retreat, and are committed to internal serenity of heart.

This is the second thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson.

They don’t neglect retreat, and are committed to internal serenity of heart.

This is the third thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day.

They don’t neglect retreat, and are committed to internal serenity of heart.

This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant 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, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

They don’t neglect retreat, and are committed to internal serenity of heart.

This is the fifth thing that doesn’t lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee.”

AN5.91

Numbered Discourses 5.91

1. With Kakudha

Accomplishments (1st)

“Mendicants, there are five accomplishments.

What five?

Accomplishment in faith, ethics, learning, generosity, and wisdom.

These are the five accomplishments.”

AN5.92

Numbered Discourses 5.92

1. With Kakudha

Accomplishment (2nd)

“Mendicants, there are five accomplishments.

What five?

Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

These are the five accomplishments.”

AN5.93

Numbered Discourses 5.93

1. With Kakudha

Declarations

“Mendicants, there are five ways of declaring enlightenment.

What five?

One declares enlightenment out of stupidity and folly.

Or because of corrupt wishes, being of wishful temperament.

Or because of madness and mental disorder.

Or out of overestimation.

Or one declares enlightenment rightly.

These are the five ways of declaring enlightenment.”

AN5.94

Numbered Discourses 5.94

1. With Kakudha

Living Comfortably

“Mendicants, there are these five ways of living comfortably.

What five?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption …

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

These are the five ways of living comfortably.”

AN5.95

Numbered Discourses 5.95

1. With Kakudha

Unshakable

“Mendicants, a mendicant who has five things will soon penetrate the unshakable.

What five?

It’s when a mendicant has attained the textual analysis of meaning, text, definition, and eloquence, and they review the extent of their mind’s freedom.

A mendicant who has these five things will soon penetrate the unshakable.”

AN5.96

Numbered Discourses 5.96

1. With Kakudha

Remembering What You’ve Learned

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable.

What five?

It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

They review the extent of their mind’s freedom.

A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN5.97

Numbered Discourses 5.97

1. With Kakudha

Talk

“Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable.

What five?

It’s when a mendicant has few concerns and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They get 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, immersion, wisdom, freedom, and the knowledge and vision of freedom.

They review the extent of their mind’s freedom.

A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN5.98

Numbered Discourses 5.98

1. With Kakudha

In the Wilderness

“Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable.

What five?

It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They live in the wilderness, in remote lodgings.

They review the extent of their mind’s freedom.

A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN5.99

Numbered Discourses 5.99

1. With Kakudha

The Lion

“Mendicants, toward evening the lion, king of beasts, emerges from his den,

yawns,

surveys the four quarters,

and roars his lion’s roar three times.

Then he sets out on the hunt.

If he strikes an elephant, he does it carefully, not carelessly.

If he strikes a buffalo …

a cow …

a leopard …

or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly.

Why is that?

Thinking: ‘May I not lose my way.’

‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.

When the Realized One teaches the monks …

nuns …

laymen …

laywomen …

or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly.

Why is that?

Because the Realized One has respect and reverence for the teaching.”

AN5.100

Numbered Discourses 5.100

1. With Kakudha

With Kakudha

So I have heard.

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods.

His incarnation was two or three times the size of a Magadhan village with its fields.

But with that incarnation he didn’t obstruct himself or others.

Then the godling Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him,

“Sir, this fixed desire arose in Devadatta:

‘I shall lead the mendicant Saṅgha.’

And as that thought arose, Devadatta lost that psychic power.”

That is what the godling Kakudha said.

Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right, before vanishing right there.

Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“But Moggallāna, did you encompass the godling Kakudha’s mind, and know that

everything he says is correct and not otherwise?”

“Indeed I did, sir.”

“Mark these words, Moggallāna!

Mark these words!

Now that futile man Devadatta will expose himself by his own deeds.

Moggallāna, there are these five teachers found in the world.

What five?

Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’

But their disciples know:

‘This teacher has impure ethical conduct, but claims to be ethically pure.

They wouldn’t like it if we were to tell the laypeople.

And how could we treat them in a way that they don’t like?

But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.

They themselves will be recognized by their own deeds.’

The disciples of such a teacher cover up their teacher’s conduct,

and the teacher expects them to do so.

Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’

But their disciples know:

‘This teacher has impure livelihood, but claims to have pure livelihood.

They wouldn’t like it if we were to tell the laypeople.

And how could we treat them in a way that they don’t like?

But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.

They themselves will be recognized by their own deeds.’

The disciples of such a teacher cover up their teacher’s livelihood,

and the teacher expects them to do so.

Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’

But their disciples know:

‘This teacher has impure teaching, but claims to have pure teaching.

They wouldn’t like it if we were to tell the laypeople.

And how could we treat them in a way that they don’t like?

But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.

They themselves will be recognized by their own deeds.’

The disciples of such a teacher cover up their teacher’s teaching,

and the teacher expects them to do so.

Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’

But their disciples know:

‘This teacher has impure answers, but claims to have pure answers.

They wouldn’t like it if we were to tell the laypeople.

And how could we treat them in a way that they don’t like?

But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.

They themselves will be recognized by their own deeds.’

The disciples of such a teacher cover up their teacher’s answers,

and the teacher expects them to do so.

Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’

But their disciples know:

‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision.

They wouldn’t like it if we were to tell the laypeople.

And how could we treat them in a way that they don’t like?

But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick.

They themselves will be recognized by their own deeds.’

The disciples of such a teacher cover up their teacher’s knowledge and vision,

and the teacher expects them to do so.

These are the five teachers found in the world.

But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’

My disciples don’t cover up my conduct, and I don’t expect them to.

I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’

My disciples don’t cover up my livelihood, and I don’t expect them to.

I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’

My disciples don’t cover up my teaching, and I don’t expect them to.

I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’

My disciples don’t cover up my answers, and I don’t expect them to.

I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’

My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

AN5.101

Numbered Discourses 5.101

1. Living Comfortably

Assurance

“Mendicants, these five qualities make a trainee self-assured.

What five?

It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

A person of faith doesn’t have the insecurities of someone who lacks faith.

So this quality makes a trainee self-assured.

An ethical person doesn’t have the insecurities of someone who is unethical.

So this quality makes a trainee self-assured.

A learned person doesn’t have the insecurities of a person of little learning.

So this quality makes a trainee self-assured.

An energetic person doesn’t have the insecurities of a lazy person.

So this quality makes a trainee self-assured.

A wise person doesn’t have the insecurities of someone who is witless.

So this quality makes a trainee self-assured.

These are the five qualities that make a trainee self-assured.”

AN5.102

Numbered Discourses 5.102

1. Living Comfortably

Suspected

“Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.

What five?

It’s when a monk resorts to prostitutes, widows, voluptuous girls, eunuchs, or nuns for alms.

Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

AN5.103

Numbered Discourses 5.103

1. Living Comfortably

A Master Thief

“Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

What five?

A master thief relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

And how does a master thief rely on rough ground?

It’s when a master thief relies on inaccessible riverlands or rugged mountains.

That’s how a master thief relies on rough ground.

And how does a master thief rely on thick cover?

It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove.

That’s how a master thief relies on thick cover.

And how does a master thief rely on the powerful?

It’s when a master thief relies on rulers or their chief ministers.

They think:

‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’

And that’s exactly what happens.

That’s how a master thief relies on the powerful.

And how does a master thief pay bribes?

It’s when a master thief is rich, affluent, and wealthy.

They think:

‘If anyone accuses me of anything, I’ll settle it with a bribe.’

And that’s exactly what happens.

That’s how a master thief pays bribes.

And how does a master thief act alone?

It’s when a master thief carries out robbery all alone.

Why is that?

So that their secret plans are not leaked to others.

That’s how a master thief acts alone.

A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

What five?

A bad mendicant relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

And how does a bad mendicant rely on rough ground?

It’s when a bad mendicant has unethical conduct by way of body, speech, and mind.

That’s how a bad mendicant relies on rough ground.

And how does a bad mendicant rely on thick cover?

It’s when a bad mendicant has wrong view, he’s attached to an extremist view.

That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on the powerful?

It’s when a bad mendicant relies on rulers or their chief ministers.

They think:

‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’

And that’s exactly what happens.

That’s how a bad mendicant relies on the powerful.

And how does a bad mendicant pay bribes?

It’s when a bad mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick.

They think:

‘If anyone accuses me of anything, I’ll settle it with a bribe.’

And that’s exactly what happens.

That’s how a bad mendicant pays bribes.

And how does a bad mendicant act alone?

It’s when a bad mendicant dwells alone in the borderlands.

They visit families there to acquire material things.

That’s how a bad mendicant acts alone.

When a bad mendicant possesses these five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

AN5.104

Numbered Discourses 5.104

1. Living Comfortably

A Delicate Ascetic of Ascetics

“Mendicants, a mendicant with five qualities is a delicate ascetic of ascetics.

What five?

It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.

When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably.

And they are usually presented with agreeable things by them, rarely with disagreeable ones.

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 exertion, or as the result of past deeds—usually don’t come up.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these five qualities is a delicate ascetic of ascetics.

And if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

For I usually use only what I’ve been invited to accept.

When living with other mendicants, I am usually treated agreeably by them.

And I usually present them with agreeable things.

I’m healthy.

I get the four absorptions when I want, without trouble or difficulty.

And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life …

So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.”

AN5.105

Numbered Discourses 5.105

1. Living Comfortably

Living Comfortably

“Mendicants, there are these five ways of living comfortably.

What five?

It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.

They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.

These are the five ways of living comfortably.”

AN5.106

Numbered Discourses 5.106

1. Living Comfortably

With Ānanda

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, how could a mendicant live comfortably while staying in a monastic community?”

“It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical.

That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda.

It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical.

And they watch themselves, but don’t watch others.

That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda.

It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical.

And they watch themselves, but don’t watch others.

And they’re not well-known, but aren’t bothered by that.

That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda.

It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical.

And they watch themselves, but don’t watch others.

And they’re not well-known, but aren’t bothered by that.

And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda.

It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical.

And they watch themselves, but don’t watch others.

And they’re not well-known, but aren’t bothered by that.

And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

That’s how a mendicant could live comfortably while staying in a monastic community.

And I say that there is no better or finer way of living comfortably than this.”

AN5.107

Numbered Discourses 5.107

1. Living Comfortably

Ethics

“Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five?

It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN5.108

Numbered Discourses 5.108

1. Living Comfortably

An adept

“Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five?

It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.

A mendicant with these five qualities … is the supreme field of merit for the world.”

AN5.109

Numbered Discourses 5.109

1. Living Comfortably

All Four Quarters

“Mendicants, a mendicant with five qualities is at ease in any quarter.

What five?

It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these five qualities is at ease in any quarter.”

AN5.110

Numbered Discourses 5.110

1. Living Comfortably

Wilderness

“Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.

What five?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

When a mendicant possesses these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

AN5.111

Numbered Discourses 5.111

1. At Andhakavinda

Visiting Families

“Mendicants, a mendicant with five qualities who visits families is disliked and disagreeable, not respected or admired.

What five?

They act as though they’re familiar with 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.

A mendicant with these five qualities who visits families is disliked and disagreeable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired.

What five?

They don’t act as though they’re familiar with 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.

A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

AN5.112

Numbered Discourses 5.112

1. At Andhakavinda

A Second Monk

“Mendicants, you shouldn’t take a second monk with five qualities.

What five?

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 idiotic.

You shouldn’t take a second monk these five qualities.

You should take a second monk with five qualities.

What five?

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.

You should take a second monk with these five qualities.”

AN5.113

Numbered Discourses 5.113

1. At Andhakavinda

Right Immersion

“Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion.

What five?

It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

A mendicant who possesses these five qualities can’t enter and remain in right immersion.

A mendicant who has five qualities can enter and remain in right immersion.

What five?

It’s when a mendicant can endure sights, sounds, smells, tastes, and touches.

A mendicant who possesses these five qualities can enter and remain in right immersion.”

AN5.114

Numbered Discourses 5.114

1. At Andhakavinda

At Andhakavinda

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things.

What five?

They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’

They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’

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.’

Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established by you in these five things.”

AN5.115

Numbered Discourses 5.115

1. At Andhakavinda

Stingy

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

She is stingy with dwellings, families, material things, praise, and the teaching.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

She is not stingy with dwellings, families, material things, praise, or the teaching.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.116

Numbered Discourses 5.116

1. At Andhakavinda

Praise

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, she praises those deserving of criticism,

and criticizes those deserving of praise.

She arouses faith in things that are dubious,

and doesn’t arouse faith in things that are inspiring.

And she wastes gifts given in faith.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, she criticizes those deserving of criticism,

and praises those deserving of praise.

She doesn’t arouse faith in things that are dubious,

and does arouse faith in things that are inspiring.

And she doesn’t waste gifts given in faith.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.117

Numbered Discourses 5.117

1. At Andhakavinda

Jealous

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, she praises those deserving of criticism,

and criticizes those deserving of praise.

She is jealous,

stingy,

and wastes gifts given in faith.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, she criticizes those deserving of criticism,

and praises those deserving of praise.

She is not jealous,

or stingy,

and doesn’t waste gifts given in faith.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.118

Numbered Discourses 5.118

1. At Andhakavinda

Having Wrong View

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, she praises those deserving of criticism,

and criticizes those deserving of praise.

She has wrong view

and wrong purpose,

and wastes gifts given in faith.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, she criticizes those deserving of criticism,

and praises those deserving of praise.

She has right view

and right purpose,

and doesn’t waste gifts given in faith.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.119

Numbered Discourses 5.119

1. At Andhakavinda

Wrong Speech

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, she praises those deserving of criticism,

and criticizes those deserving of praise.

She has wrong speech

and wrong action,

and wastes gifts given in faith.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, she criticizes those deserving of criticism,

and praises those deserving of praise.

She has right speech

and right action,

and doesn’t waste gifts given in faith.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.120

Numbered Discourses 5.120

1. At Andhakavinda

Wrong Effort

“Mendicants, a nun with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, she praises those deserving of criticism,

and criticizes those deserving of praise.

She has wrong effort and

wrong mindfulness,

and wastes gifts given in faith.

A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, she criticizes those deserving of criticism,

and praises those deserving of praise.

She has right effort and

right mindfulness,

and doesn’t waste gifts given in faith.

A nun with these five qualities is placed in heaven as if delivered there.”

AN5.121

Numbered Discourses 5.121

1. Sick

Sick

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where

he saw a certain mendicant who was weak and sick.

He sat down on the seat spread out,

and addressed the mendicants:

“Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that

they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

What five?

It’s when a mendicant 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.

If a weak and sick mendicant does not neglect these five things, it can be expected that

they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.”

AN5.122

Numbered Discourses 5.122

1. Sick

Mindfulness Well Established

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results:

enlightenment in this very life, or if there’s residue left behind, non-return.

What five?

It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions.

Any monk or nun who develops and cultivates these five qualities can expect one of two results:

enlightenment in this very life, or if there’s residue left behind, non-return.”

AN5.123

Numbered Discourses 5.123

1. Sick

A Carer (1st)

“Mendicants, a patient with five qualities is hard to care for.

What five?

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.

A patient with these five qualities is hard to care for.

A patient with five qualities is easy to care for.

What five?

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.

A patient with these five qualities is easy to care for.”

AN5.124

Numbered Discourses 5.124

1. Sick

A Carer (2nd)

“Mendicants, a carer with five qualities is not competent to care for a patient.

What five?

They’re unable to prepare medicine.

They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable.

They care for the sick for the sake of material benefits, not out of love.

They’re disgusted to remove feces, urine, vomit, or spit.

They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.

A carer with these five qualities is not competent to care for a patient.

A carer with five qualities is competent to care for a patient.

What five?

They’re able to prepare medicine.

They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable.

They care for the sick out of love, not for the sake of material benefits.

They’re not disgusted to remove feces, urine, vomit, or spit.

They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time.

A carer with these five qualities is competent to care for a patient.”

AN5.125

Numbered Discourses 5.125

1. Sick

Longevity (1st)

“Mendicants, these five things impede longevity.

What five?

Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity.

These are the five things that impede longevity.

These five things promote longevity.

What five?

Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and chastity.

These are the five things that promote longevity.”

AN5.126

Numbered Discourses 5.126

1. Sick

Longevity (2nd)

“Mendicants, these five things impede longevity.

What five?

Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends.

These are the five things that impede longevity.

These five things promote longevity.

What five?

Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends.

These are the five things that promote longevity.”

AN5.127

Numbered Discourses 5.127

1. Sick

Living Apart

“Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community.

What five?

It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts.

A mendicant with these five qualities is not fit to live apart from a Saṅgha community.

A mendicant with five qualities is fit to live apart from a Saṅgha community.

What five?

It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they think a lot about renunciation.

A mendicant with these five qualities is fit to live apart from a Saṅgha community.”

AN5.128

Numbered Discourses 5.128

1. Sick

An Ascetic’s Happiness

“Mendicants, there are these five kinds of suffering for an ascetic.

What five?

It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied.

These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic.

What five?

It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied.

These are five kinds of happiness for an ascetic.”

AN5.129

Numbered Discourses 5.129

1. Sick

Fatal Wounds

“Mendicants, these five fatal wounds lead to a place of loss, to hell.

What five?

Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha.

These five fatal wounds lead to a place of loss, to hell.”

AN5.130

Numbered Discourses 5.130

1. Sick

Loss

“Mendicants, there are these five losses.

What five?

Loss of relatives, wealth, health, ethics, and view.

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.

These are the five losses.

There are these five endowments.

What five?

Endowment with relatives, wealth, health, ethics, and view.

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.

These are the five endowments.”

AN5.131

Numbered Discourses 5.131

1. Kings

Wielding Power (1st)

“Mendicants, possessing five factors a wheel-turning monarch wields power only in a principled manner.

And this power cannot be undermined by any human enemy.

What five?

A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly.

A wheel-turning monarch who possesses these five factors wields power only in a principled manner.

And this power cannot be undermined by any human enemy.

In the same way, possessing five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner.

And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five?

A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly.

Possessing these five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner.

And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN5.132

Numbered Discourses 5.132

1. Kings

Wielding Power (2nd)

“Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner.

And this power cannot be undermined by any human enemy.

What five?

A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly.

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 principled manner.

And this power cannot be undermined by any human enemy.

In the same way, possessing five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.

And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five?

Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly.

Possessing these five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.

And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN5.133

Numbered Discourses 5.133

1. Kings

A Principled King

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.”

When he said this, one of the mendicants said to the Buddha,

“But who is the king of the wheel-turning monarch, the just and principled king?”

“It is principle, monk,” said the Buddha.

“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.

When he has done this, he wields power only in a principled manner.

And this power cannot be undermined by any human enemy.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.

This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.

This kind of mental action should be cultivated. This kind of mental action should not be cultivated.

This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.

This kind of village or town should be cultivated. This kind of village or town should not be cultivated.’

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.

This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.

This kind of mental action should be cultivated. This kind of mental action should not be cultivated.

This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated.

This kind of village or town should be cultivated. This kind of village or 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 principled manner.

And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN5.134

Numbered Discourses 5.134

1. Kings

In Whatever Region

“Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in.

What five?

An anointed aristocratic king is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

He is rich, affluent, and wealthy, with a full treasury and storehouses.

He is powerful, having an army of four divisions that is obedient and carries out instructions.

He has a commander who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

These four things bring his glory to fruition.

With these five qualities, including glory, an anointed aristocratic king lives in his own realm, no matter what direction he lives in.

Why is that?

Because that is how it is for victors.

In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in.

What five?

It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is like the anointed aristocratic king’s impeccable birth.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

This is like the anointed aristocratic king being rich, affluent, and wealthy, with full treasury and storehouses.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is like the anointed aristocratic king having power.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is like the anointed aristocratic king having a commander.

These four qualities bring their freedom to fruition.

With these five qualities, including freedom, they live in their own realm, no matter what region they live in.

Why is that?

Because that is how it is for those whose mind is free.”

AN5.135

Numbered Discourses 5.135

1. Kings

Aspiration (1st)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship.

What five?

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

He is attractive, good-looking, lovely, of surpassing beauty.

He is dear and beloved to his parents.

He is dear and beloved to the people of town and country.

He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

He thinks:

‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

Why shouldn’t I aspire to kingship?

I’m attractive, good-looking, lovely, of surpassing beauty.

Why shouldn’t I aspire to kingship?

I’m dear and beloved to my parents.

Why shouldn’t I aspire to kingship?

I’m dear and beloved to the people of town and country.

Why shouldn’t I aspire to kingship?

I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

Why shouldn’t I aspire to kingship?’

An anointed aristocratic king’s eldest son with these five factors aspires to kingship.

In the same way, a mendicant with five qualities aspires to end the defilements.

What five?

It’s when a mendicant has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think:

‘I am a person of faith; I have faith in the Realized One’s awakening …

Why shouldn’t I aspire to end the defilements?

I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

Why shouldn’t I aspire to end the defilements?

I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions.

Why shouldn’t I aspire to end the defilements?

I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

Why shouldn’t I aspire to end the defilements?

I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Why shouldn’t I aspire to end the defilements?’

A mendicant with these five qualities aspires to end the defilements.”

AN5.136

Numbered Discourses 5.136

1. Kings

Aspiration (2nd)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to become a viceroy.

What five?

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

He is attractive, good-looking, lovely, of surpassing beauty.

He is dear and beloved to his parents.

He is dear and beloved to the armed forces.

He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

He thinks:

‘I’m well born …

attractive …

dear and beloved to my parents …

dear and beloved to the armed forces …

I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

Why shouldn’t I aspire to become a viceroy?’

An anointed aristocratic king’s eldest son with these five factors aspires to become a viceroy.

In the same way, a mendicant with five qualities aspires to end the defilements.

What five?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

Their mind is firmly established in the four kinds of mindfulness meditation.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think:

‘I’m ethical …

learned …

mindful …

energetic …

wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Why shouldn’t I aspire to end the defilements?’

A mendicant with these five qualities aspires to end the defilements.”

AN5.137

Numbered Discourses 5.137

1. Kings

Little Sleep

“Mendicants, these five sleep little at night, staying mostly awake.

What five?

A woman longing for a man.

A man longing for a woman.

A thief longing for their loot.

A king busy with his duties.

A mendicant longing for freedom from the yoke.

These five sleep little at night, staying mostly awake.”

AN5.138

Numbered Discourses 5.138

1. Kings

Eating Food

“Mendicants, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant.

What five?

It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.

A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant.

In the same way, a mendicant with five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant.

What five?

It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

A mendicant with these five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant.”

AN5.139

Numbered Discourses 5.139

1. Kings

Cannot Endure

“Mendicants, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship.

What five?

It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can’t endure sights?

It’s when a royal bull elephant gone to battle falters and founders at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle.

That’s how a royal bull elephant can’t endure sights.

And how is it that a royal bull elephant can’t endure sounds?

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.

That’s how a royal bull elephant can’t endure sounds.

And how is it that a royal bull elephant can’t endure smells?

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.

That’s how a royal bull elephant can’t endure smells.

And how is it that a royal bull elephant can’t endure tastes?

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.

That’s how a royal bull elephant can’t endure tastes.

And how is it that a royal bull elephant can’t endure touches?

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.

That’s how a royal bull elephant can’t endure touches.

A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship.

In the same way, a mendicant with five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world.

What five?

It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can’t endure sights?

It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind.

That’s how a mendicant can’t endure sights.

And how is it that a mendicant can’t endure sounds?

It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind.

That’s how a mendicant can’t endure sounds.

And how is it that a mendicant can’t endure smells?

It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind.

That’s how a mendicant can’t endure smells.

And how is it that a mendicant can’t endure tastes?

It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind.

That’s how a mendicant can’t endure tastes.

And how is it that a mendicant can’t endure touches?

It’s when a mendicant, encountering a touch with their body, is aroused by a desirable touch, so is not able to still the mind.

That’s how a mendicant can’t endure touches.

A mendicant with these five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world.

A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

What five?

It’s when a royal bull elephant can endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can endure sights?

It’s when a royal bull elephant gone to battle does not falter or founder at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle.

That’s how a royal bull elephant can endure sights.

And how is it that a royal bull elephant can endure sounds?

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.

That’s how a royal bull elephant can endure sounds.

And how is it that a royal bull elephant can endure smells?

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.

That’s how a royal bull elephant can endure smells.

And how is it that a royal bull elephant can endure tastes?

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.

That’s how a royal bull elephant can endure tastes.

And how is it that a royal bull elephant can endure touches?

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.

That’s how a royal bull elephant can endure touches.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five?

It’s when a mendicant can endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can endure sights?

It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind.

That’s how a mendicant can endure sights.

And how is it that a mendicant can endure sounds?

It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind.

That’s how a mendicant can endure sounds.

And how is it that a mendicant can endure smells?

It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind.

That’s how a mendicant can endure smells.

And how is it that a mendicant can endure tastes?

It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind.

That’s how a mendicant can endure tastes.

And how is it that a mendicant can endure touches?

It’s when a mendicant, encountering a touch with their body, is not aroused by a desirable touch, so is able to still the mind.

That’s how a mendicant can endure touches.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN5.140

Numbered Discourses 5.140

1. Kings

A Listener

“Mendicants, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

What five?

A royal bull elephant listens, destroys, protects, endures, and goes fast.

And how does a royal bull elephant listen?

It’s when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do,

whether or not it has done it before.

That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy?

It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.

That’s how a royal bull elephant destroys.

And how does a royal bull elephant protect?

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.

That’s how a royal bull elephant protects.

And how does a royal bull elephant endure?

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.

That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast?

It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,

whether or not it has been there before.

That’s how a royal bull elephant goes fast.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five?

A mendicant listens, destroys, protects, endures, and goes fast.

And how does a mendicant listen?

It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught.

That’s how a mendicant listens.

And how does a mendicant destroy?

It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them.

That’s how a mendicant destroys.

And how does a mendicant protect?

When a mendicant 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 qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Hearing a sound with their ears …

Smelling an odor with their nose …

Tasting a flavor with their tongue …

Encountering a touch with their body …

Knowing an idea with their mind, they don’t get caught up in the features and details.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

That’s how a mendicant protects.

And how does a mendicant endure?

It’s when a mendicant 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.

That’s how a mendicant endures.

And how does a mendicant go fast?

It’s when a mendicant 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, extinguishment.

That’s how a mendicant goes fast.

A mendicant with these five qualities … is the supreme field of merit for the world.”

AN5.141

Numbered Discourses 5.141

1. At Tikaṇḍakī

Scorn

“Mendicants, these five individuals are found in the world.

What five?

One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

And how does an individual give then scorn?

It’s when an individual gives an individual robes, almsfood, lodgings, and medicines and supplies for the sick.

They think:

‘I give;

this one receives.’

They give to them, then they scorn them.

That’s how an individual gives then scorns.

And how does an individual live together then scorn?

It’s when an individual lives with someone else for two or three years.

They live together with them, then they scorn them.

That’s how an individual lives together then scorns.

And how is an individual gullible for gossip?

It’s when they’re very quick to believe what a certain individual says in praise or criticism of another.

That’s how an individual is gullible for gossip.

And how is an individual impulsive?

It’s when a certain individual is fickle in faith, devotion, fondness, and confidence.

That’s how an individual is impulsive.

And how is an individual dull and stupid?

It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright.

That’s how an individual is dull and stupid.

These are the five individuals found in the world.”

AN5.142

Numbered Discourses 5.142

1. At Tikaṇḍakī

Transgression

“Mendicants, these five individuals are found in the world.

What five?

One individual transgresses and regrets it.

And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

One individual transgresses and doesn’t regret it.

And they don’t understand …

One individual doesn’t transgress yet still feels regret.

And they don’t understand …

One individual neither transgresses nor regrets.

But they don’t understand …

One individual neither transgresses nor regrets.

And they do understand where those arisen bad, unskillful qualities cease without remainder.

Take the case of the individual who transgresses and regrets it.

And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

They should be told:

‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and dispel the defilements born of regret, and then develop the mind and wisdom.

In this way you’ll become just like the fifth individual.’

Take the case of the individual who transgresses and doesn’t regret it.

And they don’t understand …

They should be told:

‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom.

In this way you’ll become just like the fifth individual.’

Take the case of the individual who doesn’t transgress yet feels regret.

And they don’t understand …

They should be told:

‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to dispel the defilements born of regret, and then develop the mind and wisdom.

In this way you’ll become just like the fifth individual.’

Take the case of the individual who neither transgresses nor regrets.

But they don’t understand …

They should be told:

‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom.

In this way you’ll become just like the fifth individual.’

And so, mendicants, when these four individuals are advised and instructed by comparison with the fifth individual, they gradually attain the ending of defilements.”

AN5.143

Numbered Discourses 5.143

1. At Tikaṇḍakī

At Sārandada

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Now at that time around five hundred Licchavis were sitting together at the Sārandada Shrine, and this discussion came up among them,

“The appearance of five treasures is rare in the world.

What five?

The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure.

The appearance of these five treasures is rare in the world.”

Then those Licchavis sent a man out on to the road, saying,

“My man, please tell us when you see the Buddha.”

That man saw the Buddha coming off in the distance.

He went to the Licchavis and said,

“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.

Please go at your convenience.”

Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him,

“Please go to the Sārandada Shrine, out of sympathy.”

The Buddha consented with silence.

Then the Buddha went up to the Sārandada Shrine. He sat down on the seat spread out and said to the Licchavis,

“Licchavis, what were you sitting talking about just now? What conversation was left unfinished?”

“Well, sir, this discussion came up among us while we were sitting together:

‘The appearance of five treasures is rare in the world. …’”

“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up!

Licchavis, the appearance of five treasures is rare in the world.

What five?

The appearance of a Realized One, a perfected one, a fully awakened Buddha.

A teacher of the teaching and training proclaimed by a Realized One.

An individual who understands the teaching and training proclaimed by a Realized One.

An individual who practices in line with the teaching.

An individual who is grateful and thankful.

The appearance of these five treasures is rare in the world.”

AN5.144

Numbered Discourses 5.144

1. At Tikaṇḍakī

At Tikaṇḍakī

At one time the Buddha was staying near Sāketa in Tikaṇḍakī Wood.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, a mendicant would do well to meditate from time to time perceiving the following: the repulsive in the unrepulsive,

the unrepulsive in the repulsive,

the repulsive in both the unrepulsive and the repulsive, and

the unrepulsive in both the repulsive and the unrepulsive.

A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.

For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive?

‘May greed not arise in me for things that arouse greed.’

A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason.

For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive?

‘May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive?

‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive?

‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …

For what reason should a mendicant meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive?

‘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.’

For this reason a mendicant should meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.”

AN5.145

Numbered Discourses 5.145

1. At Tikaṇḍakī

Hell

“Mendicants, someone with five qualities is placed in hell as if delivered there.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

Someone with these five qualities is placed in hell as if delivered there.

Someone with five qualities is placed in heaven as if delivered there.

What five?

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

Someone with these five qualities is placed in heaven as if delivered there.”

AN5.146

Numbered Discourses 5.146

1. At Tikaṇḍakī

A Friend

“Mendicants, you shouldn’t associate with a mendicant friend who has five qualities.

What five?

They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. 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.

Mendicants, you shouldn’t associate with a mendicant friend who possesses these five qualities.

You should associate with a mendicant friend who has five qualities.

What five?

They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. 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 mendicant friend who possesses these five qualities.”

AN5.147

Numbered Discourses 5.147

1. At Tikaṇḍakī

Gifts of an Untrue Person

“Mendicants, there are these five gifts of an untrue person.

What five?

They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences.

These are the five gifts of an untrue person.

There are these five gifts of a true person.

What five?

They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences.

These are the five gifts of a true person.”

AN5.148

Numbered Discourses 5.148

1. At Tikaṇḍakī

Gifts of a True Person

“There are these five gifts of a true person.

What five?

They give a gift out of faith. 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 damaging themselves or others.

Having given a gift out of faith, 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.

Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.

And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.

Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.

And when the time is right, their needs are amply satisfied.

Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.

And their mind tends to enjoy the five refined kinds of sensual stimulation.

Having given a gift without damaging themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy.

And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs.

These are the five gifts of a true person.”

AN5.149

Numbered Discourses 5.149

1. At Tikaṇḍakī

Temporarily Free (1st)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free.

What five?

They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.

These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free.

What five?

They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.

These five things don’t lead to the decline of a mendicant who is temporarily free.”

AN5.150

Numbered Discourses 5.150

1. At Tikaṇḍakī

Temporarily Free (2nd)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free.

What five?

They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.

These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free.

What five?

They don’t relish work, talk, and sleep. They guard the sense doors and they have moderation in eating.

These five things don’t lead to the decline of a mendicant who is temporarily free.”

AN5.151

Numbered Discourses 5.151

1. The True Teaching

The Sure Path (1st)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

What five?

They disparage the talk, the speaker, or themselves. They listen with scattered and disunified mind. They apply the mind irrationally.

Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.

What five?

They don’t disparage the talk, the speaker, or themselves. They listen with unscattered and unified mind. They apply the mind rationally.

Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN5.152

Numbered Discourses 5.152

1. The True Teaching

The Sure Path (2nd)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

What five?

They disparage the talk, the speaker, or themselves. They’re witless, dull, and idiotic. They think they know what they don’t know.

Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.

What five?

They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know.

Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN5.153

Numbered Discourses 5.153

1. The True Teaching

The Sure Path (3rd)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

What five?

They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and idiotic. And they think they know what they don’t know.

Someone with these five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.

What five?

They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know.

Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN5.154

Numbered Discourses 5.154

1. The True Teaching

The Decline of the True Teaching (1st)

“Mendicants, these five things lead to the decline and disappearance of the true teaching.

What five?

It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood.

These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.

What five?

It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood.

These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN5.155

Numbered Discourses 5.155

1. The True Teaching

The Decline of the True Teaching (2nd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching.

What five?

It’s when the mendicants don’t memorize the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it.

This is the second thing …

Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it.

This is the third thing …

Furthermore, the mendicants don’t rehearse the teaching in detail as they learned and memorized it.

This is the fourth thing …

Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.

This is the fifth thing that leads to the decline and disappearance of the true teaching.

These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.

What five?

It’s when the mendicants memorize the teaching—

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it.

This is the second thing …

Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it.

This is the third thing …

Furthermore, the mendicants rehearse the teaching in detail as they learned and memorized it.

This is the fourth thing …

Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it.

This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN5.156

Numbered Discourses 5.156

1. The True Teaching

The Decline of the True Teaching (3rd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching.

What five?

It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases.

When the words and phrases are misplaced, the meaning is misinterpreted.

This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.

This is the second thing …

Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses.

When they pass away, the discourses are cut off at the root, with no one to preserve them.

This is the third thing …

Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Those who come after them follow their example.

They too are indulgent and slack …

This is the fourth thing …

Furthermore, there’s a schism in the Saṅgha.

When the Saṅgha is split, they abuse, insult, block, and forsake each other.

This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds.

This is the fifth thing that leads to the decline and disappearance of the true teaching.

These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.

What five?

It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases.

When the words and phrases are well organized, the meaning is correctly interpreted.

This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.

This is the second thing …

Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses.

When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.

This is the third thing …

Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Those who come after them follow their example.

They too are not indulgent or slack …

This is the fourth thing …

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation.

When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other.

This inspires confidence in those without it, and increases confidence in those who have it.

This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN5.157

Numbered Discourses 5.157

1. The True Teaching

Inappropriate Talk

“Mendicants, it is inappropriate to speak to five individuals by comparing that individual with someone else.

What five?

It’s inappropriate to talk to an unfaithful person about faith.

It’s inappropriate to talk to an unethical person about ethics.

It’s inappropriate to talk to an unlearned person about learning.

It’s inappropriate to talk to a stingy person about generosity.

It’s inappropriate to talk to a witless person about wisdom.

And why is it inappropriate to talk to an unfaithful person about faith?

When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.

Why is that?

Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings.

That’s why it’s inappropriate to talk to an unfaithful person about faith.

And why is it inappropriate to talk to an unethical person about ethics?

When an unethical person is spoken to about ethics they lose their temper …

Why is that?

Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings.

That’s why it’s inappropriate to talk to an unethical person about ethics.

And why is it inappropriate to talk to an unlearned person about learning?

When an unlearned person is spoken to about learning they lose their temper …

Why is that?

Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings.

That’s why it’s inappropriate to talk to an unlearned person about learning.

And why is it inappropriate to talk to a stingy person about generosity?

When a stingy person is spoken to about generosity they lose their temper …

Why is that?

Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings.

That’s why it’s inappropriate to talk to a stingy person about generosity.

And why is it inappropriate to talk to a witless person about wisdom?

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.

Why is that?

Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings.

That’s why it’s inappropriate to talk to a witless person about wisdom.

It is inappropriate to speak to these five individuals by comparing that individual with someone else.

It is appropriate to speak to five individuals by comparing that individual with someone else.

What five?

It’s appropriate to talk to a faithful person about faith.

It’s appropriate to talk to an ethical person about ethical conduct.

It’s appropriate to talk to a learned person about learning.

It’s appropriate to talk to a generous person about generosity.

It’s appropriate to talk to a wise person about wisdom.

And why is it appropriate to talk to a faithful person about faith?

When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.

Why is that?

Seeing that faith in themselves, they get the rapture and joy that faith brings.

That’s why it’s appropriate to talk to a faithful person about faith.

And why is it appropriate to talk to an ethical person about ethical conduct?

When an ethical person is spoken to about ethical conduct they don’t lose their temper …

Why is that?

Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings.

That’s why it’s appropriate to talk to an ethical person about ethical conduct.

And why is it appropriate to talk to a learned person about learning?

When a learned person is spoken to about learning they don’t lose their temper …

Why is that?

Seeing that learning in themselves, they get the rapture and joy that learning brings.

That’s why it’s appropriate to talk to a learned person about learning.

And why is it appropriate to talk to a generous person about generosity?

When a generous person is spoken to about generosity they don’t lose their temper …

Why is that?

Seeing that generosity in themselves, they get the rapture and joy that generosity brings.

That’s why it’s appropriate to talk to a generous person about generosity.

And why is it appropriate to talk to a wise person about wisdom?

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.

Why is that?

Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings.

That’s why it’s appropriate to talk to a wise person about wisdom.

It is appropriate to speak to these five individuals by comparing that individual with someone else.”

AN5.158

Numbered Discourses 5.158

1. The True Teaching

Timidity

“Mendicants, a mendicant with five qualities is overcome by timidity.

What five?

It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless.

A mendicant with these five qualities is overcome by timidity.

A mendicant with five qualities is self-assured.

What five?

It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

A mendicant with these five qualities is self-assured.”

AN5.159

Numbered Discourses 5.159

1. The True Teaching

With Udāyī

So I have heard.

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople.

Seeing this, Venerable Ānanda

went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”

“Ānanda, it’s not easy to teach Dhamma to others.

You should establish five things in yourself before teaching Dhamma to others.

What five?

You should teach Dhamma to others thinking: ‘I will teach step by step.’ …

‘I will teach showing my method.’ …

‘I will teach out of kindness.’ …

‘I will not teach while secretly hoping to profit.’ …

‘I will teach without damaging myself or others.’

It’s not easy to teach Dhamma to others.

You should establish these five things in yourself before teaching Dhamma to others.”

AN5.160

Numbered Discourses 5.160

1. The True Teaching

Hard to Dispel

“Mendicants, these five things are hard to dispel once they’ve arisen.

What five?

Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.

These five things are hard to dispel once they’ve arisen.”

AN5.161

Numbered Discourses 5.161

1. Resentment

Getting Rid of Resentment (1st)

“Mendicants, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.

What five?

You should develop love for an individual you resent.

That’s how to get rid of resentment for that individual.

You should develop compassion for an individual you resent. …

You should develop equanimity for an individual you resent. …

You should disregard an individual you resent, paying no attention to them. …

You should focus on the ownership of deeds regarding that individual:

‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.

They shall be the heir of whatever deeds they do, whether good or bad.’

That’s how to get rid of resentment for that individual.

A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

AN5.162

Numbered Discourses 5.162

1. Resentment

Getting Rid of Resentment (2nd)

There Venerable Sāriputta addressed the mendicants:

“Reverends, mendicants!”

“Reverend,” they replied.

Sāriputta said this:

“Reverends, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.

What five?

In the case of an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure,

you should get rid of resentment for that kind of individual.

In the case of an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure, …

In the case of an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …

In the case of an individual 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 case of an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,

you should get rid of resentment for that kind of individual.

How should you get rid of resentment for an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure?

Suppose a mendicant 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.

In the same way, at that time you should ignore that individual’s impure behavior by way of body and focus on their pure behavior by way of speech.

That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure?

Suppose there was a lotus pond enveloped with moss and aquatic plants.

Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way.

In the same way, at that time you should ignore that individual’s impure behavior by way of speech and focus on their pure behavior by way of body.

That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?

Suppose there was a little water in a cow’s hoofprint.

Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

They might think:

‘This little bit of water is in a cow’s hoofprint.

If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable.

Why don’t I get down on all fours and drink it up like a cow, then be on my way?’

So that’s what they do.

In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body,

and focus on the fact that they get an openness and clarity of heart from time to time.

That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual 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?

Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.

And it was a long way to a village, whether ahead or behind.

And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village.

Another person traveling along the road might see them,

and think of them with nothing but compassion, kindness, and sympathy:

‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village.

Why is that?

So that they don’t come to ruin right here.’

In the same way, at that time you should ignore that individual’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:

‘Oh, may this venerable give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.

Why is that?

So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’

That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.

Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.

In the same way, at that time you should focus on that individual’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.

That’s how to get rid of resentment for that individual.

Relying on an individual who is impressive all around, the mind becomes confident.

A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

AN5.163

Numbered Discourses 5.163

1. Resentment

Discussions

There Venerable Sāriputta addressed the mendicants:

“Reverends, mendicants!”

“Reverend,” they replied.

Sāriputta said this:

“A mendicant with five qualities is fit to hold a discussion with their spiritual companions.

What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, …

They’re personally accomplished in wisdom, …

They’re personally accomplished in freedom, …

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 mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

AN5.164

Numbered Discourses 5.164

1. Resentment

Sharing a Way of Life

There Venerable Sāriputta addressed the mendicants:

“A mendicant with five qualities is fit to share their life with their spiritual companions.

What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, …

They’re personally accomplished in wisdom, …

They’re personally accomplished in freedom, …

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 mendicant with these five qualities is fit to share their life with their spiritual companions.”

AN5.165

Numbered Discourses 5.165

1. Resentment

Asking Questions

There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons.

What five?

Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought,

‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’

Whoever asks a question of another, does so for one or other of these five reasons.

As for myself, I ask with the thought,

‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

AN5.166

Numbered Discourses 5.166

1. Resentment

Cessation

There Venerable Sāriputta addressed the mendicants:

“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.

That is possible.

If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume edible food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling.

That is possible.”

When he said this, Venerable Udāyī said to him,

“This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him,

“This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought,

“Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me.

Why don’t I go to see the Buddha?”

Then Sāriputta went up to the Buddha, bowed, sat down to one side,

and said to the mendicants:

“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.

That is possible.

If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling.

That is possible.”

When he said this, Udāyī said to him,

“This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him,

“This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought,

“Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me.

I’d better stay silent.”

Then Sāriputta fell silent.

Then the Buddha said to Venerable Udāyī,

“But Udāyī, do you believe in a mind-made body?”

“For those gods, sir, who are formless, made of perception.”

“Udāyī, what has an incompetent fool like you got to say?

How on earth could you imagine you’ve got something worth saying!”

Then the Buddha said to Venerable Ānanda,

“Ānanda! How can you just watch while a senior mendicant is being harassed?

Don’t you have any compassion for a senior mendicant who is being harassed?”

Then the Buddha addressed the mendicants:

“Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.

That is possible.

If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling.

That is possible.”

That is what the Buddha said.

When he had spoken, the Holy One rose from his seat and entered his dwelling.

Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him,

“Reverend Upavāṇa, they’ve been harassing other senior mendicants,

but I didn’t question them.

I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself.

And right now I feel insecure.”

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out and said to Upavāṇa,

“Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?”

“Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

“Good, good, Upavāṇa!

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.

If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin?

But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.”

AN5.167

Numbered Discourses 5.167

1. Resentment

Accusation

There Sāriputta addressed the mendicants:

“Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five?

I will speak at the right time, not at the wrong time.

I will speak truthfully, not falsely.

I will speak gently, not harshly.

I will speak beneficially, not harmfully.

I will speak lovingly, not from secret hate.

A mendicant who wants to accuse another should first establish these five things in themselves.

Take a case where I see a certain individual 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 mendicant who is accused improperly should be reassured in five ways.

‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse.

You were accused falsely, not truthfully. …

You were accused harshly, not gently. …

You were accused harmfully, not beneficially. …

You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’

A mendicant who is accused improperly should be reassured in these five ways.

The mendicant who makes improper accusations should be chastened in five ways.

‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse.

You made an accusation falsely, not truthfully. …

You made an accusation harshly, not gently. …

You made an accusation harmfully, not beneficially. …

You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’

The mendicant who makes improper accusations should be chastened in these five ways.

Why is that?

So that another mendicant wouldn’t think to make a false accusation.

Take a case where I see a certain individual 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.

The mendicant who is accused properly should be chastened in five ways.

‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse.

You were accused truthfully, not falsely. …

You were accused gently, not harshly. …

You were accused beneficially, not harmfully. …

You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’

The mendicant who is accused properly should be chastened in these five ways.

The mendicant who makes proper accusations should be reassured in five ways.

‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse.

You made an accusation truthfully, not falsely. …

You made an accusation gently, not harshly. …

You made an accusation beneficially, not harmfully. …

You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’

The mendicant who makes proper accusations should be reassured in these five ways.

Why is that?

So that another mendicant would think to make a true accusation.

An individual who is accused should ground themselves in two things:

truth and an even temper.

Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things:

truth and an even temper.

If I know that

that quality is found in me, I will tell them that it is.

If I know that

that quality is not found in me, I will tell them that it is not.”

“Even when you speak like this, Sāriputta, there are still some futile people here who do not respectfully take it up.”

“Sir, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re haughty, insolent, fickle, scurrilous, 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 keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. When I speak to them like this, they don’t respectfully take it up.

Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not haughty, insolent, fickle, scurrilous, 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 keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. When I speak to them like this, they do respectfully take it up.”

“Sāriputta, those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.

But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them.

Sāriputta, you should advise your spiritual companions!

You should instruct your spiritual companions!

Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’

That’s how you should train.”

AN5.168

Numbered Discourses 5.168

1. Resentment

Ethics

There Venerable Sāriputta addressed the mendicants:

“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage.

Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment 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 immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.

When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment 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.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.

When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment 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.”

AN5.169

Numbered Discourses 5.169

1. Resentment

Quick-witted

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to him:

“Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?”

“Well, Venerable Ānanda, you’re very learned.

Why don’t you clarify this yourself?”

“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”

“Yes, reverend,” Sāriputta replied.

Venerable Ānanda said this:

“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence.

That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.”

“It’s incredible, it’s amazing!

How well this was said by Venerable Ānanda!

And we will remember Venerable Ānanda as someone who possesses these five qualities:

‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence.’”

AN5.170

Numbered Discourses 5.170

1. Resentment

With Bhaddaji

At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery.

Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight.

There are the gods called ‘of sublime luminosity’, who are drenched and steeped in pleasure.

Every so often they feel inspired to exclaim:

‘Oh, what bliss! Oh, what bliss!’

When you hear that, it’s the best sound.

There are the gods called ‘of universal beauty’.

Since they’re truly content, they experience pleasure. This is the best happiness.

There are the gods reborn in the dimension of nothingness. This is the best perception.

There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

“So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned.

Why don’t you clarify this yourself?”

“Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”

“Yes, reverend,” Bhaddaji replied.

Ānanda said this:

“What you see when the defilements are ended without delay is the best sight.

What you hear when the defilements are ended without delay is the best sound.

The happiness you feel when the defilements are ended without delay is the best happiness.

What you perceive when the defilements are ended without delay is the best perception.

The state of existence in which the defilements are ended without delay is the best state of existence.”

AN5.171

Numbered Discourses 5.171

1. A Lay Follower

Timidity

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 mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“A lay follower with five qualities is overcome by timidity.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

A lay follower with these five qualities is overcome by timidity.

A lay follower with five qualities is self-assured.

What five?

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

A lay follower with these five qualities is self-assured.”

AN5.172

Numbered Discourses 5.172

1. A Lay Follower

Assured

“A lay follower living at home with five qualities is not self-assured.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

A lay follower living at home with these five qualities is not self-assured.

A lay follower living at home with these five qualities is self-assured.

What five?

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

A lay follower living at home with these five qualities is self-assured.”

AN5.173

Numbered Discourses 5.173

1. A Lay Follower

Hell

“Mendicants, a lay follower with five qualities is placed in hell as if delivered there.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

A lay follower with these five qualities is placed in hell as if delivered there.

A lay follower with five qualities is placed in heaven as if delivered there.

What five?

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

A lay follower with these five qualities is placed in heaven as if delivered there.”

AN5.174

Numbered Discourses 5.174

1. A Lay Follower

Threats

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell.

What five?

Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.

Unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell.

Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place.

What five?

Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.

Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place.

Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

Someone in this world

who kills living creatures,

speaks falsely, steals,

commits adultery,

and indulges in drinking

beer and wine—

unless they give up these five threats,

they’re said to be unethical.

When their body breaks up, that witless person

is reborn in hell.

But someone in this world

who doesn’t kill living creatures,

speak falsely, steal,

commit adultery,

or indulge in drinking

beer and wine—

having given up these five threats,

they’re said to be ethical.

When their body breaks up, that wise person

is reborn in a good place.”

AN5.175

Numbered Discourses 5.175

1. A Lay Follower

Corpse-worker

“Mendicants, a lay follower with five qualities is a corpse-worker, a stain, and a reject among lay followers.

What five?

They’re faithless.

They’re unethical.

They follow boisterous, superstitious rites, believing in omens rather than deeds.

They seek outside of the Buddhist community for those worthy of religious donations.

And they make offerings there first.

A lay follower with these five qualities is a corpse-worker, a stain, and a reject among lay followers.

A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers.

What five?

They’re faithful.

They’re ethical.

They don’t practice boisterous, superstitious rites, and believe in deeds rather than omens.

They don’t seek outside of the Buddhist community for those worthy of religious donations.

And they don’t make offerings there first.

A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

AN5.176

Numbered Discourses 5.176

1. A Lay Follower

Rapture

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.

But you should not be content with just this much.

So you should train like this:

‘How can we, from time to time, enter and dwell in the rapture of seclusion?’

That’s how you should train.”

When he said this, Venerable Sāriputta said to the Buddha,

“It’s incredible, sir, it’s amazing!

How well said this was by the Buddha:

‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.

But you should not be content with just this much.

So you should train like this:

“How can we, from time to time, enter and dwell in the rapture of seclusion?”

That’s how you should train.’

At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him.

The pain and sadness connected with sensual pleasures.

The pleasure and happiness connected with sensual pleasures.

The pain and sadness connected with the unskillful.

The pleasure and happiness connected with the unskillful.

The pain and sadness connected with the skillful.

At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

“Good, good, Sāriputta!

At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him.

The pain and sadness connected with sensual pleasures.

The pleasure and happiness connected with sensual pleasures.

The pain and sadness connected with the unskillful.

The pleasure and happiness connected with the unskillful.

The pain and sadness connected with the skillful.

At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

AN5.177

Numbered Discourses 5.177

1. A Lay Follower

Trades

“Mendicants, a lay follower should not engage in these five trades.

What five?

Trade in weapons, living creatures, meat, intoxicants, and poisons.

A lay follower should not engage in these five trades.”

AN5.178

Numbered Discourses 5.178

1. A Lay Follower

Kings

“What do you think, mendicants?

Have you ever seen or heard

of a person who has given up killing living creatures,

and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants!

I too have never seen or heard of such a thing.

Rather, the kings are informed of someone’s bad deed:

‘This person has murdered a man or a woman.’

The kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires.

Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants?

Have you ever seen or heard

of a person who has given up stealing,

and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants!

I too have never seen or heard of such a thing.

Rather, the kings are informed of someone’s bad deed:

‘This person took something from a village or wilderness, with the intention to commit theft.’

The kings have them arrested for stealing …

Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants?

Have you ever seen or heard

of a person who has given up sexual misconduct,

and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants!

I too have never seen or heard of such a thing.

Rather, the kings are informed of someone’s bad deed:

‘This person had relations with women or maidens under someone else’s protection.’

The kings have them arrested for that …

Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants?

Have you ever seen or heard

of a person who has given up lying,

and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants!

I too have never seen or heard of such a thing.

Rather, the kings are informed of someone’s bad deed:

‘This person has ruined a householder or householder’s child by lying.’

The kings have them arrested for that …

Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants?

Have you ever seen or heard

of a person who has given up intoxicants of beer, wine, and liquor,

and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants!

I too have never seen or heard of such a thing.

Rather, the kings are informed of someone’s bad deed:

‘While under the influence of intoxicants of beer, wine, and liquor, this person murdered a woman or a man.

Or they stole something from a village or wilderness.

Or they had relations with women or maidens under someone else’s protection.

Or they ruined a householder or householder’s child by lying.’

The kings have them arrested for being under the influence of intoxicants of beer, wine, and liquor, and execute, imprison, or banish them, or do what the case requires.

Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

AN5.179

Numbered Discourses 5.179

1. A Lay Follower

A Layperson

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side.

Then the Buddha said to Venerable Sāriputta:

“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this 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 assured, destined for awakening.’

And what are the five precepts in which their actions are restrained?

It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

These are the five precepts in which their actions are restrained.

And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?

It’s when a noble disciple has experiential confidence in the Buddha:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is the first blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.

Furthermore, a noble disciple has experiential confidence in the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

This is the second blissful meditation …

Furthermore, a noble disciple has experiential confidence in the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

This is the third blissful meditation …

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

This is the fourth blissful meditation in this 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 blissful meditations in this 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 blissful meditations in this 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 assured, destined for awakening.’

Seeing the peril in the hells,

you should shun bad deeds.

Taking up the teaching of the noble ones,

an astute person should shun them.

You shouldn’t harm living beings,

so long as strength is found.

Nor should you knowingly speak falsehood,

or take what is not given.

Content with your own partners,

you should stay away from the partners of others.

A personage shouldn’t drink wine or toddy,

as they confuse the mind.

You should recollect the Buddha,

and reflect on the teaching.

You should develop a harmless mind of welfare,

which leads to the realms of gods.

When suitable gifts to give are available

to someone who seeks and needs merit,

a religious donation is abundant

if given first to the peaceful ones.

I will tell of the peaceful ones,

Sāriputta, listen to me.

Cows may be black or white,

red or tawny,

mottled or uniform,

or pigeon-colored.

But when one is born among them,

the bull that’s tamed—

a behemoth, powerful,

well-paced in pulling forward—

they yoke the load just to him,

regardless of his color.

So it is for humans,

wherever they may be born—

among aristocrats, brahmins, peasants,

menials, or corpse-workers and scavengers—

but when one is born among them,

tamed, true to their vows.

Firm in principle, accomplished in ethical conduct,

truthful, conscientious,

they’ve given up birth and death,

and have completed the spiritual journey.

With burden put down, detached,

they’ve completed the task and are free of defilements.

Gone beyond all things,

they’re quenched by not grasping.

In that flawless field,

a religious donation is abundant.

Fools who don’t understand—

unlearned simpletons—

give their gifts to those outside,

and don’t attend the peaceful ones.

But those who do attend the peaceful ones—

wise, esteemed as attentive—

and whose faith in the Holy One

has roots planted deep,

they go to the realm of the gods,

or are born here in a good family.

Gradually those astute ones

reach extinguishment.”

AN5.180

Numbered Discourses 5.180

1. A Lay Follower

About Gavesī

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

While traveling along a road the Buddha saw a large sal grove in a certain spot.

He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

Then Venerable Ānanda thought,

“What is the cause, what is the reason why the Buddha smiled?

Realized Ones do not smile for no reason.”

So Venerable Ānanda said to the Buddha,

“What is the cause, what is the reason why the Buddha smiled?

Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous and full of people.

And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.

He had a lay follower named Gavesī who had not fulfilled all the precepts.

And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts.

Then Gavesī thought:

‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts.

We’re the same, I’m in no way better.

So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them:

‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’

Then those five hundred lay followers thought:

‘Master Gavesī is our helper, leader, and adviser,

and now he will fulfill the precepts.

Why don’t we do the same?’

Then those five hundred lay followers went to Gavesī and said to him:

‘From this day forth may Master Gavesī remember these five hundred lay followers as having fulfilled the precepts.’

Then Gavesī thought:

‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts.

We’re the same, I’m in no way better.

So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them:

‘From this day forth may the venerables remember me as one who is chaste, set apart, refraining from the vulgar act of sex.’

Then those five hundred lay followers did the same. …

Then Gavesī thought:

‘These five hundred lay followers …

are chaste, set apart, refraining from the vulgar act of sex.

We’re the same, I’m in no way better.

So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them:

‘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.’

Then those five hundred lay followers did the same. …

Then Gavesī thought:

‘These five hundred lay followers …

eat in one part of the day, abstaining from eating at night, and food at the wrong time.

We’re the same, I’m in no way better.

So let me do better.’

Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:

‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’

And he received the going forth, the ordination in the Buddha’s presence.

Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, 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 gentlemen 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 nothing further for this place.’

And the mendicant Gavesī became one of the perfected.

Then those five hundred lay followers thought:

‘Master Gavesī is our helper, leader, and adviser,

He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness.

Why don’t we do the same?’

Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him:

‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’

And they did receive the going forth and ordination in the Buddha’s presence.

Then the mendicant Gavesī thought:

‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty.

Oh, may these five hundred mendicants do the same!’

Then those five hundred mendicants, living alone, withdrawn, diligent, keen, 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 gentlemen 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 nothing further for this place.’

And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom.

So you should train like this:

‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’

That’s how you should train.”

AN5.181

Numbered Discourses 5.181

1. Wilderness Dwellers

Wilderness Dwellers

“Mendicants, there are these five kinds of wilderness dwellers.

What five?

One may be a wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. 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.

These are the five kinds of wilderness dwellers.

But the one 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.

In the same way, the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

AN5.182

Numbered Discourses 5.182

1. Wilderness Dwellers

Robes

“Mendicants, these five wear rag robes.

What five?

One may wear rag robes because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes …

These are the five who wear rag robes.”

AN5.183

Numbered Discourses 5.183

1. Wilderness Dwellers

Dwelling at the Root of a Tree

“Mendicants, there are these five who dwell at the root of a tree.

What five?

One may dwell at the root of a tree because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes …

These are the five who dwell at the root of a tree.”

AN5.184

Numbered Discourses 5.184

1. Wilderness Dwellers

Charnel Ground Dwellers

“Mendicants, these five dwell in a charnel ground.

What five?

One may dwell in a charnel ground because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes …

These are the five who dwell in a charnel ground.”

AN5.185

Numbered Discourses 5.185

1. Wilderness Dwellers

Open Air Dwellers

“These five dwell in the open air. …”

AN5.186

Numbered Discourses 5.186

1. Wilderness Dwellers

Those Who Never Lie Down

“These five never lie down. …”

AN5.187

Numbered Discourses 5.187

1. Wilderness Dwellers

Those Who Sleep Wherever a Mat is Laid

“These five sleep wherever they lay their mat. …”

AN5.188

Numbered Discourses 5.188

1. Wilderness Dwellers

Those Who Eat in One Sitting

“These five eat in one sitting per day. …”

AN5.189

Numbered Discourses 5.189

1. Wilderness Dwellers

Refusers of Late Food

“These five refuse to accept food offered after the meal has begun. …”

AN5.190

Numbered Discourses 5.190

1. Wilderness Dwellers

Those Who Eat Only From the Almsbowl

“Mendicants, these five eat only from the almsbowl.

What five?

One may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. 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.

These are the five who eat only from the almsbowl.

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.

In the same way, the one who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

AN5.191

Numbered Discourses 5.191

1. Brahmins

Hounds

“Mendicants, these five traditional principles of the brahmins are exhibited these days among hounds, but not among brahmins.

What five?

In the past brahmins had sex only with brahmin women, not with others.

These days brahmins have sex with both brahmin women and others.

But these days hounds have sex only with female hounds, not with other species.

This is the first ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins had sex only with brahmin women in the fertile phase of the menstrual cycle, not at other times.

These days brahmins have sex with brahmin women both in the fertile phase of the menstrual cycle and at other times.

But these days hounds have sex only with female hounds when they are in heat, not at other times.

This is the second ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

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 hounds neither buy nor sell female hounds. They live together because they’re attracted to each other and want their family line to continue.

This is the third ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins did not store up money, grain, silver, or gold.

These days brahmins do store up money, grain, silver, and gold.

But these days hounds don’t store up money, grain, silver, or gold.

This is the fourth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins went looking for almsfood for dinner at dusk, and for breakfast at daybreak.

These days brahmins eat as much as they like until their bellies are full, then take away the leftovers.

But these days hounds go looking for dinner at dusk, and for breakfast at daybreak.

This is the fifth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

These five ancient principles of the brahmins are exhibited these days among hounds, but not among brahmins.”

AN5.192

Numbered Discourses 5.192

1. Brahmins

With the Brahmin Doṇa

Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

“Worthy Gotama, I have heard that

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.

And this is indeed the case,

for the worthy 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.

This is not appropriate, worthy Gotama.”

“Doṇa, do you too claim to be a brahmin?”

“Worthy Gotama, if anyone should be rightly called

a brahmin, it’s me.

For I am well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.”

“Doṇa, the ancient brahmin seers 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, rehearsing what was rehearsed, and teaching what was taught.

Those seers described five kinds of brahmins.

A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.

Which one of these are you, Doṇa?”

“Worthy Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’.

Worthy Gotama, please teach me this matter so I can learn about these five brahmins.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Doṇa replied.

The Buddha said this:

“Doṇa, how is a brahmin equal to the Divinity?

It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

For forty-eight years he leads the boy’s spiritual life studying the hymns.

Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate?

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.

Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

Then they meditate spreading a heart full of love 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 love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion …

rejoicing …

equanimity 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 equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity.

That’s how a brahmin is equal to the Divinity.

And how is a brahmin equal to a god?

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate?

Not by buying or selling, he only accepts a brahmin woman by the pouring of water.

He has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

And why does the brahmin not have sex with a pregnant woman?

If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth.

That’s why the brahmin doesn’t have sex with a pregnant woman.

And why does the brahmin not have sex with a breastfeeding woman?

If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.

That’s why the brahmin doesn’t have sex with a breastfeeding woman.

And why does the brahmin not have sex outside the fertile phase of the menstrual cycle? 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.

When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.

That’s how a brahmin is equal to god.

And how does a brahmin toe the line?

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Not by buying or selling, he only accepts a brahmin woman by the pouring of water.

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.

As far as the line of the ancient brahmins extends, he doesn’t cross over it.

That’s why he’s called a brahmin who toes the line.

That’s how a brahmin toes the line.

And how does a brahmin cross the line?

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Having offered a fee for his tutor, 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 family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

As far as the line of the ancient brahmins extends, he crosses over it.

That’s why he’s called a brahmin who crosses the line.

That’s how a brahmin crosses the line.

And how is a brahmin a brahmin corpse-worker?

It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

For forty-eight years he leads the virginal spiritual life studying the hymns.

Then he seeks a fee for his tutor by legitimate means and illegitimate means.

By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

Having offered a fee for his tutor, 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 family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

He earns a living by any kind of work.

The brahmins say to him,

‘Why is it that the worthy sir claims to be a brahmin, but you earn a living by any kind of work?’

He says,

‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them.

In the same way, worthy sir, if a brahmin earns a living by any kind of work, he is not corrupted by that.’

A brahmin is called a brahmin corpse-worker because he earns a living by any kind of work.

That’s how a brahmin is a brahmin corpse-worker.

Doṇa, the ancient brahmin seers 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, rehearsing what was rehearsed, and teaching what was taught.

Those seers described five kinds of brahmins.

A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.

Which one of these are you, Doṇa?”

“This being so, worthy Gotama, I don’t even qualify as a brahmin corpse-worker.

Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN5.193

Numbered Discourses 5.193

1. Brahmins

With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:

“What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed?

And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

“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 what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.

Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Suppose there was a bowl of water that was heated by fire, boiling and bubbling.

Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Suppose there was a bowl of water overgrown with moss and aquatic plants.

Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling.

Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness.

Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.

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 what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

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 what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder.

A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling.

A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants.

A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that’s not stirred by the wind, quivering, swirling, and rippling.

A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light.

A person with clear eyes checking their own reflection would truly know it and see it.

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 what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

And this is why sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.”

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN5.194

Numbered Discourses 5.194

1. Brahmins

With Kāraṇapālī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time the brahmin Kāraṇapālī was working for the Licchavis.

He saw the brahmin Piṅgiyānī coming off in the distance

and said to him,

“So, Piṅgiyānī, where are you coming from in the middle of the day?”

“I’m coming, worthy sir, from the presence of the ascetic Gotama.”

“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”

Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom?

You’d really have to be on the same level to judge his lucidity of wisdom.”

Worthy Piṅgiyānī praises the ascetic Gotama with high praise indeed.”

“Who am I to praise the ascetic Gotama?

He is praised by the praised as the first among gods and humans.”

“But for what reason are you so devoted to the ascetic Gotama?”

“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior.

In the same way, when you hear the worthy Gotama’s teaching—

whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—

then you’re not attracted to the doctrines of the various ascetics and brahmins.

Suppose a person who was weak with hunger was to obtain a honey-cake.

Wherever they taste it, they would enjoy a sweet, delectable flavor.

In the same way, when you hear the worthy Gotama’s teaching—

whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—

then you get a sense of uplift, a confidence of the heart.

Suppose a person were to obtain a piece of sandalwood,

whether yellow or red.

Wherever they smelled it—

whether at the root, the middle, or the top—

they’d enjoy a delectable fragrance.

In the same way, when you hear the worthy Gotama’s teaching—

whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—

then you become filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill.

A good doctor would cure them on the spot.

In the same way, when you hear the worthy Gotama’s teaching—

whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—

then you make an end of sorrow, lamentation, pain, sadness, and distress.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.

Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down.

In the same way, when you hear the worthy Gotama’s teaching—

whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—

then all your stress, weariness, and exhaustion die down.”

When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Excellent, worthy Piṅgiyānī! Excellent!

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 clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

AN5.195

Numbered Discourses 5.195

1. Brahmins

Piṅgiyānī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time around five hundred Licchavis were visiting the Buddha.

Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.

But the Buddha outshone them all in beauty and glory.

Then the brahmin Piṅgīyānī rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said,

“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

“Then speak as you feel inspired,” said the Buddha.

So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

“Like a fragrant pink lotus

that blooms at daybreak, its fragrance unfaded—

see Aṅgīrasa dazzle,

bright as the sun in the sky!”

Then those Licchavis clothed Piṅgiyānī with five hundred upper robes.

And Piṅgiyānī clothed the Buddha with them.

Then the Buddha said to the Licchavis:

“Licchavis, the appearance of five treasures is rare in the world.

What five?

A Realized One, a perfected one, a fully awakened Buddha.

A teacher of the teaching and training proclaimed by a Realized One.

An individual who understands the teaching and training proclaimed by a Realized One.

An individual who practices in line with the teaching.

An individual who is grateful and thankful.

The appearance of these five treasures is rare in the world.”

AN5.196

Numbered Discourses 5.196

1. Brahmins

The Great Dreams

“Mendicants, 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.

What five?

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 is the first great dream that appeared to the Realized One before his awakening.

Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.

This is the second great dream that appeared to the Realized One before his awakening.

Next, white caterpillars with black heads crawled up from his feet and covered his knees.

This is the third great dream that appeared to the Realized One before his awakening.

Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white.

This is the fourth great dream that appeared to the Realized One before his awakening.

Next, he walked back and forth on top of a big mountain of filth while remaining unsoiled.

This is the fifth great dream that appeared to the Realized One before his awakening.

Now, as to when, 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 the Buddha awakened to the perfect awakening.

This was the first great dream that appeared to him while he was still not awakened.

As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.

This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was fully revealed among gods and humans.

This was the second great dream that appeared to him while he was still not awakened.

As to when white caterpillars with black heads crawled up from his feet and covered his knees.

This was fulfilled when many white-clothed laypeople went for refuge to him for life.

This was the third great dream that appeared to him while he was still not awakened.

As to when four birds of different colors came from the four quarters. They fell at his feet, turning pure white.

This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom.

This was the fourth great dream that appeared to him while he was still not awakened.

As to when he walked back and forth on top of a big mountain of filth while remaining unsoiled.

This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

This was the fifth great dream that appeared to him while he was still not awakened.

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.”

AN5.197

Numbered Discourses 5.197

1. Brahmins

Obstacles to Rain

“Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.

What five?

In the upper atmosphere the fire element flares up,

which disperses the clouds.

This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

Furthermore, in the upper atmosphere the air element flares up,

which disperses the clouds.

This is the second obstacle to rain …

Furthermore, Rāhu, lord of titans, receives water in his hand and discards it in the ocean.

This is the third obstacle to rain …

Furthermore, the gods of the rain clouds become negligent.

This is the fourth obstacle to rain …

Furthermore, humans become unprincipled.

This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

AN5.198

Numbered Discourses 5.198

1. Brahmins

Well-Spoken Words

“Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.

What five?

It is speech that is timely, true, gentle, beneficial, and loving.

Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

AN5.199

Numbered Discourses 5.199

1. Brahmins

Families

“When ethical renunciates come to a family, the people brim with much merit for five reasons.

What five?

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 teachings. At that time the family is practicing a path leading to great wisdom.

When ethical renunciates come to a family, the people brim with much merit for these five reasons.”

AN5.200

Numbered Discourses 5.200

1. Brahmins

Elements of Escape

“Mendicants, there are these five elements of escape.

What five?

Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.

But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.

Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.

They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.

This is how the escape from sensual pleasures is explained.

Take another case where a mendicant focuses on ill will, but their mind does not leap forth …

But when they focus on good will, their mind leaps forth …

Their mind is in a good state … well detached from ill will.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.

This is how the escape from ill will is explained.

Take another case where a mendicant focuses on harming, but their mind does not leap forth …

But when they focus on compassion, their mind leaps forth …

Their mind is in a good state … well detached from harming.

They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

This is how the escape from harming is explained.

Take another case where a mendicant focuses on form, but their mind does not leap forth …

But when they focus on the formless, their mind leaps forth …

Their mind is in a good state … well detached from forms.

They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.

This is how the escape from forms is explained.

Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.

But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.

Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.

They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.

This is how the escape from substantial reality is explained.

Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them.

That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

These are the five elements of escape.”

AN5.201

Numbered Discourses 5.201

1. With Kimbila

With Kimbila

At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.

Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One.

This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One.

This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

AN5.202

Numbered Discourses 5.202

1. With Kimbila

Listening to the Teaching

“Mendicants, there are these five benefits of listening to the teaching.

What five?

You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind.

These are the five benefits of listening to the teaching.”

AN5.203

Numbered Discourses 5.203

1. With Kimbila

A Thoroughbred

“Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

What five?

Integrity, speed, tenderness, patience, and gentleness.

A fine royal thoroughbred with these five factors is worthy of a king. …

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five?

Integrity, speed, tenderness, patience, and gentleness.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN5.204

Numbered Discourses 5.204

1. With Kimbila

Powers

“Mendicants, there are these five powers.

What five?

Faith, conscience, prudence, energy, and wisdom.

These are the five powers.”

AN5.205

Numbered Discourses 5.205

1. With Kimbila

Hard-heartedness

“Mendicants, there are these five kinds of hard-heartedness.

What five?

Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the first kind of hard-heartedness.

Furthermore, a mendicant has doubts about the teaching …

the Saṅgha …

the training …

A mendicant is angry and upset with their spiritual companions, resentful and closed off.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the fifth kind of hard-heartedness.

These are the five kinds of hard-heartedness.”

AN5.206

Numbered Discourses 5.206

1. With Kimbila

Shackles

“Mendicants, there are these five shackles of the heart.

What five?

Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the first shackle of the heart.

Furthermore, a mendicant isn’t free of greed for the body …

They’re not free of greed for form …

They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing …

They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the fifth shackle of the heart.

These are the five shackles of the heart.”

AN5.207

Numbered Discourses 5.207

1. With Kimbila

Porridge

“Mendicants, there are these five benefits of porridge.

What five?

It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion.

These are the five benefits of porridge.”

AN5.208

Numbered Discourses 5.208

1. With Kimbila

Chew Sticks

“Mendicants, there are these five drawbacks of not using chew sticks.

What five?

It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite.

These are the five drawbacks of not using chew sticks.

There are these five benefits of using chew sticks.

What five?

It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you.

These are the five benefits of using chew sticks.”

AN5.209

Numbered Discourses 5.209

1. With Kimbila

The Sound of Singing

“Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice.

What five?

You relish the sound of your own voice. Others relish the sound of your voice. Householders complain:

‘These ascetics who follow the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example.

These are the five drawbacks in reciting with a drawn-out singing voice.”

AN5.210

Numbered Discourses 5.210

1. With Kimbila

Unmindful

“Mendicants, there are these five drawbacks of falling asleep unmindful and unaware.

What five?

You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen.

These are the five drawbacks of falling asleep unmindful and unaware.

There are these five benefits of falling asleep mindful and aware.

What five?

You sleep at ease and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen.

These are the five benefits of falling asleep mindful and aware.”

AN5.211

Numbered Discourses 5.211

1. Abuse

An Abuser

“Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.

What five?

They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.”

AN5.212

Numbered Discourses 5.212

1. Abuse

Starting Fights

“Mendicants, a mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks.

What five?

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.

A mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

AN5.213

Numbered Discourses 5.213

1. Abuse

Ethics

“Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics.

What five?

Firstly, an unethical person loses great wealth on account of negligence.

This is the first drawback.

Furthermore, an unethical person gets a bad reputation.

This is the second drawback.

Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

This is the third drawback.

Furthermore, an unethical person feels lost when they die.

This is the fourth drawback.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

This is the fifth drawback.

These are the five drawbacks for an unethical person because of their failure in ethics.

There are these five benefits for an ethical person because of their accomplishment in ethics.

What five?

Firstly, an ethical person gains great wealth on account of diligence.

This is the first benefit.

Furthermore, an ethical person gets a good reputation.

This is the second benefit.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

This is the third benefit.

Furthermore, an ethical person dies not feeling lost.

This is the fourth benefit.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

This is the fifth benefit.

These are the five benefits for an ethical person because of their accomplishment in ethics.”

AN5.214

Numbered Discourses 5.214

1. Abuse

Someone Who Talks a Lot

“Mendicants, there are these five drawbacks for an individual who talks a lot.

What five?

They use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

These are the five drawbacks for an individual who talks a lot.

There are these five benefits for an individual who talks thoughtfully.

What five?

They don’t use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

These are the five benefits for an individual who talks thoughtfully.”

AN5.215

Numbered Discourses 5.215

1. Abuse

Intolerance (1st)

“Mendicants, there are these five drawbacks of intolerance.

What five?

You are disliked and disagreeable to most people. You have lots of enmity and many faults. 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.

These are the five drawbacks to intolerance.

There are these five benefits of tolerance.

What five?

You are liked and agreeable to most people. You have little enmity and few faults. 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.

These are the five benefits of tolerance.”

AN5.216

Numbered Discourses 5.216

1. Abuse

Intolerance (2nd)

“Mendicants, there are these five drawbacks of intolerance.

What five?

You are disliked and disagreeable to most people. 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.

These are the five drawbacks to intolerance.

There are these five benefits of tolerance.

What five?

You are liked and agreeable to most people. 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.

These are the five benefits of tolerance.”

AN5.217

Numbered Discourses 5.217

1. Abuse

Unimpressive Conduct (1st)

“Mendicants, there are these five drawbacks of unimpressive conduct.

What five?

You blame yourself.

After examination, sensible people criticize you.

You get a bad reputation.

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.

These are the five drawbacks of unimpressive conduct.

There are these five benefits of impressive conduct.

What five?

You don’t blame yourself.

After examination, sensible people praise you.

You get a good reputation.

You don’t feel lost when you die.

And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm.

These are the five benefits of impressive conduct.”

AN5.218

Numbered Discourses 5.218

1. Abuse

Unimpressive Conduct (2nd)

“Mendicants, there are these five drawbacks of unimpressive conduct.

What five?

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.

These are the five drawbacks of unimpressive conduct.

There are these five benefits of impressive conduct.

What five?

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.

These are the five benefits of impressive conduct.”

AN5.219

Numbered Discourses 5.219

1. Abuse

Fire

“Mendicants, there are these five drawbacks of a fire.

What five?

It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk.

These are the five drawbacks of a fire.”

AN5.220

Numbered Discourses 5.220

1. Abuse

About Madhurā

“Mendicants, there are these five drawbacks of Madhurā.

What five?

The ground is uneven and dusty, the hounds are fierce, the native spirits are vicious, and it’s hard to get almsfood.

These are the five drawbacks of Madhurā.”

AN5.221

Numbered Discourses 5.221

1. Long Wandering

Long Wandering (1st)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering.

What five?

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.

These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering.

What five?

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.

These are the five benefits of a reasonable amount of wandering.”

AN5.222

Numbered Discourses 5.222

1. Long Wandering

Long Wandering (2nd)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering.

What five?

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.

These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering.

What five?

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.

These are the five benefits of a reasonable amount of wandering.”

AN5.223

Numbered Discourses 5.223

1. Long Wandering

Overstaying

“Mendicants, there are these five drawbacks of overstaying.

What five?

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 capable 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.

These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time.

What five?

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, or become capable 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.

These are the five benefits of staying for a reasonable length of time.”

AN5.224

Numbered Discourses 5.224

1. Long Wandering

Stingy

“Mendicants, there are these five drawbacks of overstaying.

What five?

You become stingy with dwellings, families, material things, praise, and the teaching.

These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time.

What five?

You’re not stingy with dwellings, families, material things, praise, and the teaching.

These are the five benefits of staying for a reasonable length of time.”

AN5.225

Numbered Discourses 5.225

1. Long Wandering

Visiting Families (1st)

“Mendicants, there are these five drawbacks of visiting families.

What five?

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.

These are the five drawbacks of visiting families.”

AN5.226

Numbered Discourses 5.226

1. Long Wandering

Visiting Families (2nd)

“Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them.

What five?

You often see members of the opposite sex.

Seeing them, you become close.

Being so close, you become familiar.

Being familiar, lust overcomes you.

When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life.

These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.”

AN5.227

Numbered Discourses 5.227

1. Long Wandering

Riches

“Mendicants, there are these five drawbacks of riches.

What five?

Fire, water, kings, thieves, and unloved heirs all take a share.

These are the five drawbacks of riches.

There are these five benefits of riches.

What five?

Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.

These are the five benefits of riches.”

AN5.228

Numbered Discourses 5.228

1. Long Wandering

Eating Late

“Mendicants, there are these five drawbacks for a family who takes their meals late in the day.

What five?

When guests visit, they are not served on time.

The deities who accept spirit-offerings are not served on time.

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.

Bondservants, workers, and staff do their duties neglectfully.

A meal eaten during the wrong period is not nutritious.

These are the five drawbacks for a family who takes their meals late in the day.

There are these five benefits for a family who takes their meals at a proper time.

What five?

When guests visit, they are served on time.

The deities who accept spirit-offerings are served on time.

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.

Bondservants, workers, and staff do their duties attentively.

A meal eaten during the proper period is nutritious.

These are the five benefits for a family who takes their meals at a proper time.”

AN5.229

Numbered Discourses 5.229

1. Long Wandering

Black Cobras (1st)

“Mendicants, there are these five drawbacks of a black cobra.

What five?

It’s filthy, stinking, cowardly, frightening, and treacherous.

These are the five dangers of a black cobra.

In the same way there are these five drawbacks of a lady.

What five?

She’s filthy, stinking, cowardly, frightening, and treacherous.

These are the five drawbacks of a lady.”

AN5.230

Numbered Discourses 5.230

1. Long Wandering

Black Cobras (2nd)

“Mendicants, there are these five drawbacks of a black cobra.

What five?

It’s irritable, acrimonious, venomous, fork-tongued, and treacherous.

These are the five dangers of a black cobra.

In the same way there are these five drawbacks of a lady.

What five?

She’s irritable, acrimonious, venomous, fork-tongued, and treacherous.

This is a lady’s venom:

usually she’s very lustful.

This is a lady’s forked tongue:

usually she backbites.

This is a lady’s treachery:

usually she’s an adulteress.

These are the five drawbacks of a lady.”

AN5.231

Numbered Discourses 5.231

1. A Resident Mendicant

A Resident Mendicant

“Mendicants, a resident mendicant with five qualities is not admirable.

What five?

They’re not accomplished in being well-mannered and doing their duties.

They’re not very learned and don’t remember what they’ve learned.

They’re not self-effacing and don’t enjoy self-effacement.

They’re not a good speaker and do not enunciate well.

They’re witless, dull, and idiotic.

A resident mendicant with these five qualities is not admirable.

A resident mendicant with these five qualities is admirable.

What five?

They’re accomplished in being well-mannered and doing their duties.

They’re very learned and remember what they’ve learned.

They’re self-effacing and enjoy self-effacement.

They’re a good speaker who enunciates well.

They’re wise, bright, and clever.

A resident mendicant with these five qualities is admirable.”

AN5.232

Numbered Discourses 5.232

1. A Resident Mendicant

Liked

“Mendicants, a resident mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired.

What five?

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A resident mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN5.233

Numbered Discourses 5.233

1. A Resident Mendicant

Grace

“Mendicants, a resident mendicant with five qualities graces the monastery.

What five?

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

A resident mendicant with these five qualities graces the monastery.”

AN5.234

Numbered Discourses 5.234

1. A Resident Mendicant

Very Helpful

“Mendicants, a resident mendicant with five qualities is very helpful to the monastery.

What five?

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They repair what is decayed and damaged.

When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce:

‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

A resident mendicant with these five qualities is very helpful to the monastery.”

AN5.235

Numbered Discourses 5.235

1. A Resident Mendicant

A Sympathetic Mendicant

“Mendicants, a resident mendicant with five qualities shows sympathy to the lay people.

What five?

They encourage them in higher ethics.

They equip them to see the truth of the teachings.

When they are sick, they go to them and prompt their mindfulness, saying:

‘Establish your mindfulness, good fellows, in what is worthy.’

When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce:

‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’

And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith.

A resident mendicant with these five qualities shows sympathy to the lay people.”

AN5.236

Numbered Discourses 5.236

1. A Resident Mendicant

Deserving Criticism (1st)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, they praise those deserving of criticism,

and they criticize those deserving of praise.

Without examining or scrutinizing, they arouse faith in things that are dubious,

and they don’t arouse faith in things that are inspiring.

And they waste a gift given in faith.

A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, they criticize those deserving of criticism,

and they praise those deserving of praise.

They don’t arouse faith in things that are dubious,

and they do arouse faith in things that are inspiring.

And they don’t waste a gift given in faith.

A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.237

Numbered Discourses 5.237

1. A Resident Mendicant

Deserving Criticism (2nd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, they praise those deserving of criticism,

and they criticize those deserving of praise.

They’re stingy and avaricious regarding monasteries.

They’re stingy and avaricious regarding families.

And they waste a gift given in faith.

A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, they criticize those deserving of criticism,

and they praise those deserving of praise.

They’re not stingy and avaricious regarding monasteries.

They’re not stingy and avaricious regarding families.

And they don’t waste a gift given in faith.

A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.238

Numbered Discourses 5.238

1. A Resident Mendicant

Deserving Criticism (3rd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there.

What five?

Without examining or scrutinizing, they praise those deserving of criticism,

and they criticize those deserving of praise.

They’re stingy regarding monasteries,

families,

and material things.

A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there.

What five?

After examining and scrutinizing, they criticize those deserving of criticism,

and they praise those deserving of praise.

They’re not stingy regarding monasteries,

families,

and material things.

A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.239

Numbered Discourses 5.239

1. A Resident Mendicant

Stinginess (1st)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there.

What five?

They’re stingy regarding monasteries,

families,

material things,

and praise.

And they waste a gift given in faith.

A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there.

What five?

They’re not stingy regarding monasteries,

families,

material things,

and praise.

And they don’t waste a gift given in faith.

A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.240

Numbered Discourses 5.240

1. A Resident Mendicant

Stinginess (2nd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there.

What five?

They’re stingy regarding monasteries,

families,

material things,

praise,

and the teachings.

A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there.

What five?

They’re not stingy regarding monasteries,

families,

material things,

praise,

and the teachings.

A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN5.241

Numbered Discourses 5.241

1. Bad Conduct

Bad Conduct (1st)

“Mendicants, there are these five drawbacks of bad conduct.

What five?

You blame yourself.

After examination, sensible people criticize you.

You get a bad reputation.

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.

These are the five drawbacks of bad conduct.

There are these five benefits of good conduct.

What five?

You don’t blame yourself.

After examination, sensible people praise you.

You get a good reputation.

You don’t feel lost when you die.

When your body breaks up, after death, you’re reborn in a good place, a heavenly realm.

These are the five benefits of good conduct.”

AN5.242

Numbered Discourses 5.242

1. Bad Conduct

Bad Bodily Conduct (1st)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN5.243

Numbered Discourses 5.243

1. Bad Conduct

Bad Verbal Conduct (1st)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN5.244

Numbered Discourses 5.244

1. Bad Conduct

Bad Mental Conduct (1st)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN5.245

Numbered Discourses 5.245

1. Bad Conduct

Bad Conduct (2nd)

“Mendicants, there are these five drawbacks of bad conduct.

What five?

You blame yourself.

After examination, sensible people criticize you.

You get a bad reputation.

You drift away from true teachings.

You settle on untrue teachings.

These are the five drawbacks of bad conduct.

There are these five benefits of good conduct.

What five?

You don’t blame yourself.

After examination, sensible people praise you.

You get a good reputation.

You drift away from untrue teachings.

You settle on true teachings.

These are the five benefits of good conduct.”

AN5.246

Numbered Discourses 5.246

1. Bad Conduct

Bad Bodily Conduct (2nd)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN5.247

Numbered Discourses 5.247

1. Bad Conduct

Bad Verbal Conduct (2nd)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN5.248

Numbered Discourses 5.248

1. Bad Conduct

Bad Mental Conduct (2nd)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN5.249

Numbered Discourses 5.249

1. Bad Conduct

A Charnel Ground

“Mendicants, there are these five drawbacks to a charnel ground.

What five?

It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people.

These are the five drawbacks of a charnel ground.

In the same way there are five drawbacks of an individual like a charnel ground.

What five?

To start with, an individual has filthy conduct by way of body, speech, and mind.

This is how they’re filthy, I say.

That individual is just as filthy as a charnel ground.

Because of their filthy conduct, they get a bad reputation.

This is how they’re stinky, I say.

That individual is just as stinky as a charnel ground.

Because of their filthy conduct, good-hearted spiritual companions avoid them from afar.

That’s how they’re frightening, I say.

That individual is just as frightening as a charnel ground.

Because of their filthy conduct, they live together with individuals of a similar character.

This is how they gather with savage monsters, I say.

That individual is just as much a gathering place of savage monsters as a charnel ground.

Because of their filthy conduct, when good-hearted spiritual companions see them they complain:

‘Oh, it’s so painful for us to have to live together with such as these.’

This is how there’s weeping, I say.

This person is just as much a weeping place for many people as a charnel ground.

These are the five drawbacks of an individual like a charnel ground.”

AN5.250

Numbered Discourses 5.250

1. Bad Conduct

Faith in Individuals

“Mendicants, there are these five drawbacks of placing faith in an individual.

What five?

The individual to whom an individual is devoted falls into an offense such that the Saṅgha suspends them.

It occurs to them:

‘This individual dear and beloved to me has been suspended by the Saṅgha.’

They lose much of their faith in mendicants.

So they don’t frequent other mendicants,

they don’t hear the true teaching,

and they fall away from the true teaching.

This is the first drawback in placing faith in an individual.

Furthermore, the individual to whom an individual is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. …

This is the second drawback in placing faith in an individual.

Furthermore, the individual to whom an individual is devoted leaves for another region … disrobes … passes away.

It occurs to them:

‘This individual dear and beloved to me has passed away.’

So they don’t frequent other mendicants,

they don’t hear the true teaching,

and they fall away from the true teaching.

This is the fifth drawback in placing faith in an individual.

These are the five drawbacks of placing faith in an individual.”

AN5.251

Numbered Discourses 5.251

1. Ordination

Who Should Give Ordination

“Mendicants, ordination should be given by a mendicant with five qualities.

What five?

It’s a mendicant who has the entire spectrum of an adept’s ethics,

immersion,

wisdom,

freedom,

and the knowledge and vision of freedom.

Ordination should be given by a mendicant with these five qualities.”

AN5.252

Numbered Discourses 5.252

1. Ordination

Who Should Give Dependence

“Mendicants, dependence should be given by a mendicant with five qualities.

What five?

It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

Dependence should be given by a mendicant with these five qualities.”

AN5.253

Numbered Discourses 5.253

1. Ordination

Who Should Have a Novice as Attendant

“Mendicants, a novice should attend on a mendicant with five qualities.

What five?

It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

A novice should attend on a mendicant with these five qualities.”

AN5.254

Numbered Discourses 5.254

1. Ordination

Five Kinds of Stinginess

“Mendicants, there are these five kinds of stinginess.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

These are the five kinds of stinginess.

The most contemptible of these five kinds of stinginess is stinginess with the teaching.”

AN5.255

Numbered Discourses 5.255

1. Ordination

Giving Up Stinginess

“Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

The spiritual life is lived to give up and cut out these five kinds of stinginess.”

AN5.256

Numbered Discourses 5.256

1. Ordination

The First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

After giving up these five qualities you can enter and remain in the first absorption.”

AN5.257-263

Numbered Discourses 5.257–263

1. Ordination

The Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.

What five?

Stinginess with dwellings, families, material things, praise, and the teachings.

After giving up these five qualities you can realize perfection.”

AN5.264

Numbered Discourses 5.264

1. Ordination

Another Discourse on the First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption.

What five?

Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.

Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption.

What five?

Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.

After giving up these five qualities you can enter and remain in the first absorption.”

AN5.265-271

Numbered Discourses 5.265–271

1. Ordination

Another Discourse on the Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.

What five?

Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.

Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection.

What five?

Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness.

After giving up these five qualities you can realize perfection.”

AN5.272

Numbered Discourses 5.272

1. Abbreviated Texts on Appointments

A Meal Assigner

“Mendicants, someone with five qualities should not be appointed as meal assigner.

What five?

They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not.

Someone with these five qualities should not be appointed as meal assigner.

Someone with five qualities should be appointed as meal assigner.

What five?

They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not.

Someone with these five qualities should be appointed as meal assigner.

Someone with five qualities 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 placed in hell as if delivered there … is placed in heaven as if delivered there.

What five?

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 qualities is placed in heaven as if delivered there.”

AN5.273-285

Numbered Discourses 5.273–285

1. Abbreviated Texts on Appointments

A Lodgings Allotter

“Mendicants, someone with five qualities should not be appointed as lodgings allotter … they don’t know if a lodging has been allotted or not … Someone with five qualities should be appointed as lodgings allotter … they know if a lodging has been allotted or not …

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 …

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 …

… robe receiver …

… robe distributor …

… porridge distributor …

… fruit distributor …

… cake distributor …

… dispenser of minor accessories …

… allocator of bathing cloths …

… bowl allocator …

… supervisor of monastery staff …

… supervisor of novices …

What five?

They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not.

A supervisor of novices with these five qualities is placed in heaven as if delivered there.”

AN5.286

Numbered Discourses 5.286

1. Abbreviated Texts on Training Rules

A Monk

“Mendicants, a monk with five qualities is placed in hell as if delivered there.

What five?

He kills living creatures, steals, has sex, lies, and consumes intoxicants of beer, wine, and liquor.

A monk with these five qualities is placed in hell as if delivered there.

A monk with five qualities is placed in heaven as if delivered there.

What five?

He doesn’t kill living creatures, steal, have sex, lie, or consume intoxicants of beer, wine, and liquor.

A monk with these five qualities is placed in heaven as if delivered there.”

AN5.287-292

Numbered Discourses 5.287–292

1. Abbreviated Texts on Training Rules

A Nun

“A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in hell as if delivered there.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

With these five qualities they’re placed in hell as if delivered there.

A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in heaven as if delivered there.

What five?

They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.

With these five qualities they’re placed in heaven as if delivered there.”

AN5.293

Numbered Discourses 5.293

1. Abbreviated Texts on Training Rules

An Ājīvaka

“Mendicants, an Ājīvaka ascetic with five qualities is placed in hell as if delivered there.

What five?

They kill living creatures, steal, have sex, lie, and consume intoxicants of beer, wine, and liquor.

An Ājīvaka ascetic with these five qualities is placed in hell as if delivered there.”

AN5.294-302

Numbered Discourses 5.294–302

1. Abbreviated Texts on Training Rules

A Jain Ascetic, Etc.

“A Jain ascetic … 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 … a performer of rituals for the gods … with five qualities is placed in hell as if delivered there.

What five?

They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor.

With these five qualities they’re placed in hell as if delivered there.”

AN5.303

Numbered Discourses 5.303

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (1st)

“For insight into greed, five things should be developed.

What five?

The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world.

For insight into greed, these five things should be developed.”

AN5.304

Numbered Discourses 5.304

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (2nd)

“For insight into greed, five things should be developed.

What five?

The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world.

For insight into greed, these five things should be developed.”

AN5.305

Numbered Discourses 5.305

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (3rd)

“For insight into greed, five things should be developed.

What five?

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.

For insight into greed, these five things should be developed.”

AN5.306

Numbered Discourses 5.306

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (4th)

“For insight into greed, five things should be developed.

What five?

The faculties of faith, energy, mindfulness, immersion, and wisdom.

For insight into greed, these five things should be developed.”

AN5.307

Numbered Discourses 5.307

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (5th)

“For insight into greed, five things should be developed.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

For insight into greed, these five things should be developed.”

AN5.308-1152

Numbered Discourses 5.308–1152

1. Abbreviated Texts Beginning With Greed

Untitled Discourses on Greed, Etc.

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.”

“Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed.

What five?

The powers of faith, energy, mindfulness, immersion, and wisdom.

For the letting go of negligence, these five things should be developed.”

The Book of the Fives is finished.