AN5.The Book of Fives-ver2

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This is Book Five of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Fives (Pancakanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 In Brief (Samkhitta sans. Sankshipta)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), there are these five trainee's powers. 974 What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy’ and the power of panna(divine knowledge). These are the five trainee's powers. Therefore, bhikkhus, you should train yourselves thus: 'We will possess the power of faith, a trainee's power; we will possess the power of moral shame, a trainee's power; we will possess the power of moral dread, a trainee's power; we will possess the power of energy(exertion/viriya), a trainee's power; we will possess the power of panna(divine knowledge), a trainee's power.' Thus, bhikkhus, should you train yourselves." [This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.] 975 [2]

2 In Detail (Vitthata sans. Vistara)
At Savatthi. "Bhikkhus(Monks), there are these five trainee's powers. What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy(exertion/viriya), and the power of panna(divine knowledge).

(1) "And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlight enment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlight ened One, the Lord(Buddha)' This is called the power of faith."

(2) "And what is the power of moral shame? Here, a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of acquiring evil, harmful(akusala) qualities(Dhamma). This is called the power of moral shame.

(3) "And what is the power of moral dread? Here, a noble dis ciple dreads wrongdoing; he dreads bodily, verbal,and mental misconduct; he dreads acquiring evil, harmful(akusala) qualities(Dhamma). This is called the power of moral dread. 976

(4) "And what is the power of energy(exertion/viriya)? Here, a noble disciple has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). This is called the power of energy(exertion/viriya).

(5) "And what is the power of panna(divine knowledge)? Here, a noble dis ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. 977 This is called the power of panna(divine knowledge).

"These are the five trainee's powers, Therefore, bhikkhus, you should train yourselves thus: 'We will possess the power of faith, a trainee's power; we will possess the power of moral shame, a trainee's power; we will possess the power of moral dread, [3] a trainee's power; we will possess the power of energy(exertion/viriya), a trainee's power; we will possess the power of panna(divine knowledge), a train ee's power.' Thus, bhikkhus, should you train yourselves."

3 Suffering (Dukkha)
"Bhikkhus(monks), possessing five qualities, a bhikkhu dwells in suf fering in this very life — with distress, anguish, and fever — and with the breakup of the body, after death, a bad destination can be expected for him. What five? Here, a bhikkhu is devoid of faith, morally shameless, morally reckless, lazy, and unwise. Possessing these five qualities, a bhikkhu dwells in suffer ing in this very life — with distress, anguish, and fever — and with the breakup of the body, after death, he can expect a bad destination.

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu dwells happily in this very life— without distress, anguish, and fever- and with the breakup of the body, after death, a good destina tion can be expected for him. What five? Here, a bhikkhu is endowed with faith, has a sense of moral shame, has moral dread, and is energetic and wise. Possessing these five qualities, a bhikkhu dwells happily in this very life — without distress, anguish, and fever — and with the breakup of the body, after death, a good destination can be expected for him."

4 As If Brought There (Yathabhata)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is deposited in hell as if brought there. What five? Here, a bhikkhu is devoid of faith, morally shameless, morally reckless, lazy; and unwise. Possessing these five qualities, a bhikkhu is deposited in hell as if brought there. [4]

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu(monk) is deposited in heaven as if brought there. What five? Here, a bhikkhu is endowed with faith, has a sense of moral shame, has moral dread, and is energetic and wise. Possessing these five qualities, a bhikkhu is deposited in heaven as if brought there."

5 Training (Sikkha sans. Shiksha)
"Bhikkhus(Monks), any bhikkhu or Bhikkhuni(nun)who gives up the train ing and reverts to the lower life incurs five reasonable criticisms and grounds for censure in this very life. What five? (1) 7 You did not have faith in [cultivating] beneficial(kusala) qualities(Dhamma). (2) You did not have a sense of moral shame in [cultivating] beneficial(kusala) qualities. (3) You did not have moral dread in [cultivating] beneficial(kusala) qualities(Dhamma). (4) You did not have energy(exertion/viriya) in [culti vating] beneficial(kusala) qualities(Dhamma). (5) You did not have panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' Any bhikkhu or Bhikkhuni(nun) who gives up the training and reverts to the lower life incurs these five reasonable criticisms and grounds for censure in this very life.

"Bhikkhus(Monks), any bhikkhu or Bhikkhuni(nun)who lives the complete and pure brahmacariya(celibate holy life), even with pain and dejection, weeping with a tearful face, gains five reasonable grounds for praise in this very life. What five? (1) 'You have had faith in [cultivating] beneficial(kusala) qualities(Dhamma). (2) You have had a sense of moral shame in [cultivating] beneficial(kusala) qualities(Dhamma). (3) You have had moral dread in [cultivating] beneficial(kusala) qualities(Dhamma). (4) You have had energy(exertion/viriya) in [cultivating] beneficial(kusala) qualities(Dhamma). (5) You have had panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' Any bhikkhu or Bhikkhuni(nun)who lives the complete and pure brahmacariya(celibate holy life), even with pain and dejection, weeping with a tearful face, [5] gains these five reasonable grounds for praise in this very life."

6 Entering (Samapatti)
(1) "Bhikkhus(Monks), there is no entering upon the harmful(akusala) so long as faith is securely settled in (cultivating) beneficial(kusala) qual ities. But when faith has disappeared and lack of faith obsesses one, then there is the entering upon the harmful(akusala).

(2) "There is no entering upon the harmful(akusala) so long as a sense of moral shame is securely settled in [cultivating] beneficial(kusala) qualities. But when a sense of moral shame has disap peared and moral shamelessness obsesses one, then there is the entering upon the harmful(akusala).

(3) "There is no entering upon the harmful(akusala) so long as moral dread is securely settled in [cultivating] beneficial(kusala) qualities. But when moral dread has disappeared and lack of moral dread obsesses one, then there is the entering upon the harmful(akusala).

(4) "There is no entering upon the harmful(akusala) so long as energy(exertion/viriya) is securely settled in [cultivating] beneficial(kusala) qualities(Dhamma). But when energy(exertion/viriya) has disappeared and laziness obsesses one, then there is the entering upon the harmful(akusala).

(5) "There is no entering upon the harmful(akusala) so long as panna(divine knowledge) is securely settled in [cultivating] beneficial(kusala) qualities(Dhamma). But when panna(divine knowledge) has disappeared and lack of panna(divine knowledge) obsesses one, then there is the entering upon the harmful(akusala)."

7 Sensual Pleasures (Kama)
"Bhikkhus(Monks), beings for the most part are captivated by sen sual pleasures. When a clansman has forsaken the sickle and carrying-pole gone forth the household life into home lessness, he can be described as a clansman who has gone forth[into hermit life] out of faith. For what reason? Sensual pleasures, whether of this or that kind, can be obtained by a youth. Inferior sensual pleasures, middling sensual pleasures, and superior sensual pleasures are all reckoned simply as sensual pleasures. [6]

"Suppose a young infant boy, ignorant, lying on his back, were to put a stick or pebble in his mouth because of his nurse's slothfulness. His nurse would quickly attend to him and try to take it out. If she could not quickly take it out, she would brace the boy's head with her left hand and, hooking a finger of her right hand, she would take it out even if she had to draw blood. For what reason? There would be some distress for the boy — this I don't deny — but the nurse has to do so for his good and welfare, out of compassion for him. However, when the boy has grown up and has enough sense, the nurse would be unconcerned about him, thinking: 'The boy can now look after himself. He won't be slothful.

"So too, so long as a bhikkhu is still not accomplished in faith in [cultivating] beneficial(kusala) qualities(Dhamma), in a sense of shame in [cultivating] beneficial(kusala) qualities(Dhamma), in moral dread in [cultivat ing] beneficial(kusala) qualities(Dhamma), in energy(exertion/viriya) in [cultivating] beneficial(kusala) qualities, and in panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma),

I must still look after him. But when that bhikkhu is accom plished in faith in [cultivating] beneficial(kusala) qualities(Dhamma) ... accom plished in panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma), then I am unconcerned about him, thinking: 'The bhikkhu can now look after himself. He won't be slothful." 978

8 Falling Away (Cavana)
"Bhikkhus(Monks), possessing five qualities a bhikkhu falls away and is not established in the good Dhamma. What five? (1) A bhikkhu devoid of faith falls away and is not established [7] in the good Dhamma. (2) A morally shameless bhikkhu ... (3) A morally reckless bhikkhu . . . (4) A lazy bhikkhu . . . (5) An unwise bhik khu falls away and is not established in the good Dhamma. Possessing these five qualities, a bhikkhu falls away and is not established in the good Dhamma.

"Bhikkhus(Monks), possessing five [other] qualities a bhikkhu does not fall away but is established in the good Dhamma. What five? (1) A bhikkhu endowed with faith does not fall away but is established in the good Dhamma. (2) A bhikkhu who has a sense of moral shame . . . (3) A bhikkhu who has moral dread . . . (4) An energetic bhikkhu(monk) . . . (5) A wise bhikkhu does not fall away but is established in the good Dhamma. Possess ing these five qualities, a bhikkhu does not fall away but is established in the good Dhamma."

9 Irreverent (1) (Agarava1)
"Bhikkhus(Monks), possessing five qualities, an irreverent and undef erential bhikkhu falls away and is not established in the good Dhamma; What five? (1) An irreverent and undeferential bhik khu devoid of faith falls away and is not established in the good Dhamma. (2) An irreverent and unde ferential morally shame less bhikkhu . . . (3) An irreverent, and undeferential morally reckless bhikkhu . . . (4) An irreverent and undeferential lazy bhikkhu . . . (5) An irreverent and undeferential unwise bhikkhu falls away and is not established in the good Dhamma. Possess ing these five qualities, an irreverent and undeferential bhikkhu is not established in the good Dhamma. [8]

"Bhikkhus(Monks), possessing five [other] qualities, a reverential and deferential bhikkhu does not fall away but is established in the good Dhamma. What five? (1) A reverential and deferential bhikkhu endowed with faith does not fall away but is estab lished in the good Dhamma . (2) A reverential and deferential bhikkhu who has a sense of moral shame.. . . (3) A reverential and deferential bhikkhu who has moral dread . . . (4) A rever ential and deferential bhikkhu who is energetic . . . (5) A rever ential and deferential bhikkhu who is wise does not fall away but is established in the good Dhamma. Possessing these five qualities, a reverential and deferential bhikkhu does not fall away but is established in the good Dhamma."

10 Irreverent (2) (Agarava2)
"Bhikkhus(Monks), possessing five qualities, an irreverent and undef erential bhikkhu is not capable of achieving growth, progress. and maturity in this Dhamma(path) and discipline. What five? (1) An irreverent and undeferential bhikkhu devoid of faith is not capable of achieving growth, progress, and maturity in this Dhamma and discipline. (2) An irreverent and undeferential bhikkhu who is morally shameless . . . (3) An irreverent and undeferential bhikkhu who is morally reckless . . . (4) An irrev erent and undeferential bhikkhu who is lazy . . . (5) An irrever ent and undeferential bhikkhu who is unwise is not capable of achieving growth, progress, and maturity in this Dhamma and discipline. Possessing these five qualities, an irreverent and undeferential bhikkhu(monk) is not capable of achieving growth, prog ress, and maturity in this Dhamma and discipline.

"Bhikkhus(Monks), possessing five [other] qualities, a reverential and deferential bhikkhu is capable of achieving growth, progress, and maturity in this Dhamma and discipline. What five? (1) A reverential and deferential bhikkhu who is endowed with faith is capable of achieving growth, progress, and maturity in this Dhamma(path) and discipline. (2) A reverential and deferential bhikkhu who has a sense of moral shame . . . (3) A reverential and deferential bhikkhu who has moral dread . . . [9] . . . (4) A reverential and deferential bhikkhu who is energetic . . . (5) A reverential and deferential bhikkhu who is wise is capable of achieving growth, progress, and maturity in this Dhamma and discipline. Possessing these five qualities, a reverential and def erential bhikkhu is capable of achieving growth, progress, and maturity in this Dhamma and discipline."

11 Not Heard Before (Ananussuta)
"Bhikkhus(Monks), I claim to have attained the goal and perfection of direct knowledge(abhinna) regarding things not heard before'. 979

"There are these five Tathagata(Buddha)'s powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. 980 What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy(exertion/viriya), and the power of panna(divine knowledge). These are the five Tathagata(Buddha) 's powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel." [10]

12 Peak (1) (Kuta)
"Bhikkhus(Monks), there are these five trainee's powers. What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy(exertion/viriya), and the power of panna(divine knowledge). These are the five trainee's powers. Among these five trainee's powers, the power of panna(divine knowledge) is foremost, the one that holds all the others in place, the one that unifies them. Just as the peak is the chief part of a peaked-roof house, the part that holds all the others in place, that unifies them, so among these five trainee powers, the power of panna(divine knowledge) is foremost, the one that holds all the others in place, the one that unifies them.

"Therefore, bhikkhus, you should train yourselves thus: (1) .'We will possess the power of faith, a trainee's power; (2) the power of moral shame, a trainee's power; (3) the power of moral dread, a trainee's power; (4) the power of energy(exertion/viriya), a trainee's power; (5) the power of panna(divine knowledge), a trainee's power.' Thus, bhik khus, should you train yourselves."

13 In Brief (Samkhitta sans. Sankshipt)
"Bhikkhus(monks), there are these five powers. What five? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge). These are the five powers." 981

14 In Detail (Vitthata)
"Bhikkhus(Monks), there are these five powers. What five? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge).

(1) "And what, is bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlight enment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened. . . [as in 5:2] . . . the Enlightened One, the Lord(Buddha).' [11] This is called the power of faith.

(2) "And what is the power of energy(exertion/viriya)? Here, a noble disciple has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). This is called the power of energy(exertion/viriya).

(3) " And what is the power of mindfulness(meditation/sati)? Here, the noble disciple is mindful(meditating/sati), possessing supreme mindfulness(meditation/sati) and alert ness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness(meditation/sati).

(4) "And what is the power of samadhi(self absorption/trance)? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state), which con sists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination.. With the subsiding of thought and examination, he enters and dwells in the. second jhana(trance state), which has infernal placidity and unification of mind and con sists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely com prehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily." With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purifica tion of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha). This is called the power of samadhi(self absorption/trance).

(5) "And what is the power of panna(divine knowledge)? Here, a noble dis- ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of panna(divine knowledge).

"These, bhikkhus, are the five powers."

==== 15 To Be Seen (Datthabba sans. Drishtravyya)

"Bhikkhus(Monks), there are these five powers. What five? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), [12] and the power of panna(divine knowledge).

(1) "And where, bhikkhus, is the power of faith to be seen? The power of faith is to be seen in the four factors of stream entry(7 rebirths,sotapatti).' 82 (2) And where is the power of energy(exertion/viriya) to be seen? The power of energy(exertion/viriya) is to be seen in the four right strivings. (3) And where is the power of mindfulness(meditation/sati) to be seen? The power of mindfulness(meditation/sati) is to be seen in the four establishments of mindfulness(meditation/sati). (4) And where is the power of samadhi(self absorption/trance) to be seen? The power of samadhi(self absorption/trance) is To-he-seen-inTheTourjhanas. (5) And where is the power of panna(divine knowledge) to be seen? The power of panna(divine knowledge) is to be seen in the four noble truths.

"These, bhikkhus, are the five powers."

16 Peak (2) (Punakuta)
"Bhikkhus(Monks), there are these five powers. What five? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge). These are the five powers. Among these five powers, the power of wis dom is foremost, the one that holds all in place, the one that unifies them, just as the peak is the chief part of a peaked-roof house, the part that that holds all in place, that unifies them, so among these five powers, the power of panna(divine knowledge) is foremost, the one that holds all in place, the one that unifies them."

17 Welfare (1) (Hita1)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is practicing for his own welfare but not for the welfare of others. What five? (1) Here, a bhikkhu is himself accomplished in virtuous behavior but does not encourage others to become accomplished in virtu ous behavior; (2) he is himself accomplished in samadhi(self absorption/trance) but does hot encourage others to become accomplished in con centration; (3) he is himself accomplished in panna(divine knowledge) but does not encourage others to become accomplished in panna(divine knowledge); (4) he is himself accomplished in liberation but does not encour age others to become accomplished in liberation; (5) he is him self accomplished in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) but does not encourage others to become accomplished in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan). [13] Possessing these five qualities, a bhikkhu is practicing for his own welfare but not for the welfare of others."

18 Welfare (2) (Hita2)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is practicing for the welfare of others but not for his own welfare. What five? (1) Here, a bhikkhu is not accomplished in virtuous behavior himself but he encourages others to become accomplished in virtuous behavior; (2) he is not accomplished in samadhi(self absorption/trance) himself but he encourages others to become accomplished in samadhi(self absorption/trance); (3) he is not accomplished in panna(divine knowledge) himself but he encourages others to become accomplished in panna(divine knowledge); (4) he is not accomplished in liberation himself but he encour ages others to become accomplished in liberation; (5) he is not accomplished in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) himself but he encourages others to become accomplished in the knowl edge and vision of liberation. Possessing these five qualities, a bhikkhu is practicing for the welfare of others but not for his own welfare."

19 Welfare (3) (Hita3)
"Bhikkh us, possessing five qualities, a bhikkhu is practicing nei ther for his own welfare nor for the welfare of others. What five? (1) Here, a bhikkhu is not accomplished in virtuous behavior himself and does not encourage others to become accomplished in virtuous behavior;. (2) he is not accomplished in samadhi(self absorption/trance) himself and does not encourage others to become accom plished in samadhi(self absorption/trance); (3) he is not accomplished in panna(divine knowledge) himself and does not encourage others to become accomplished in panna(divine knowledge); (4) he is not accomplished in liberation himself and does not encourage others to become accomplished in libera tion; (5) he is not accomplished in the knowledge and vision of liberation himself and does not encourage others to become accomplished in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan). [14] Possessing these five qualities, a bhikkhu is practicing neither for his own welfare nor for the welfare of others."

20 Welfare (4) (Hita4)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is practicing both for his own welfare and for the welfare of others. What five? (1) Here, a bhikkhu is himself accomplished in virtuous behavior and encourages others to become accomplished in vir tuous behavior; (2) he is himself accomplished in samadhi(self absorption/trance) and encourages others to become accomplished in samadhi(self absorption/trance); (3) he is himself accomplished in panna(divine knowledge) and encourages others to become accomplished in panna(divine knowledge); (4) he is himself accomplished in liberation and encourages others to become accomplished in liberation; (5) he is himself accomplished in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) and encourages others to become accomplished in the knowledge and vision of libera tion. Possessing these five qualities, a bhikkhu is practicing both for his own welfare and for the welfare of others."

21 Irreverent (1) (Agarava1)
"(1) Bhikkhus, when a bhikkhu is irreverent and undeferen tial, and his behavior is uncongenial to his fellow monks, it is impossible for him to fulfill the factor of proper conduct. [15] (2) Without fulfilling the factor of proper conduct, it is impossible for him to fulfill the factor of a trainee. (3) Without fulfilling the factor of a trainee, it is impossible for him to fulfill virtuous behavior. (4) Without fulfilling virtuous behavior, it is impos sible for him to fulfill right view. (5) Without fulfilling right view, it is impossible for him to fulfill right samadhi(self absorption/trance). 983 "(l) But, bhikkhus, when a bhikkhu(monk) is reverential and def erential, and his behavior is congenial. to his fellow monks, it is possible for him to fulfill the duty of proper conduct. (2) Having fulfilled the duty of proper conduct, it is possible for him to fulfill the duty of a trainee. (3) Having fulfilled the duty of a trainee, it is possible for him to fulfill virtuous behavior. (4) Having fulfilled virtuous behavior, it is possible for him to fulfill right view. (5) Having fulfilled right view, it is possible for him to fulfill right samadhi(self absorption/trance)."

22 Irreverent (2) (Agarava2)
"(1) Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impos sible for him to fulfill the factor of proper conduct. (2) Without fulfilling the factor of proper conduct, it is impossible for him to fulfill the factor of a trainee. (3) Without fulfilling the factor of a trainee, it is impossible for him to fulfill the aggregate of virtu ous behavior. (4) Without fulfilling the aggregate of virtuous behavior, it is impossible for him to fulfill the aggregate of con centration. (5) Without fulfilling the aggregate of samadhi(self absorption/trance), it is impossible for him to fulfill the aggregate of panna(divine knowledge).

"(1) But, bhikkhus, when a bhikkhu is reverential and def erential, and his behavior is congenial to his fellow monks, it is possible for him to fulfill the factor of proper conduct. (2) Having fulfilled the. factor of proper conduct, it is possible for him to fulfill the factor of a trainee. (3) Having fulfilled the fac tor of a trainee, it is possible for him to fulfill the aggregate of virtuous behavior. (4) Having fulfilled the aggregate of virtuous behavior, it is possible for him to fulfill the aggregate of samadhi(self absorption/trance). [16] (5) Having fulfilled the aggregate of samadhi(self absorption/trance), it is possible for him to fulfill the aggregate of panna(divine knowledge)."

23 Defilements (Upakkilesa sans. Upklesha)
"Bhikkhus(Monks), 984 there are these five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. What five? Iron, copper, tin, lead, and silver. These are the five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. But when gold is freed from these five defilements, it is malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament one wishes to make from it — whether a bracelet, earrings, a neck lace, or a golden garlanjd — one can achieve one's purpose. 985

"So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly self-absorbed(in-trance/samahita) for the destruction of the taints. What five? Sensual(sexual) desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly self-absorbed(in-trance/samahita) for the destruction of the taints. But when the mind is freed from these five defilements, it becomes malleable, wieldy, [17] and luminous, pliant and properly self-absorbed(in-trance/samadhi) for the destruction of the taints. Then, there being a suitable basis, one is capable of realizing any state realizable by direct knowledge(abhinna) toward which one might incline the mind. 986

"If one wishes: 'May I wield the various kinds of psychic potency: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water with out sinking as though it were earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I exercise mas tery with the body as far as the brahma world.' one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near, one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand a mind with lust(raag) as a mind with lust(raag), and a mind without lust(raag) as a mind without lust(raag); [18] a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion(moha) as a mind with delusion(moha), and a mind without delusion(moha) as a mind without delusion(moha); a con tracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a self-absorbed(in-trance/samahita) mind as self-absorbed(in-trance/samahita) and an unconcentrated(asamahita) mind as unconcentrated(asamahita); a liberated mind as liberated and an unliberated mind as unliberated' one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I recollect my manifold past abodes(of past rebirths), that is, one rebirth, two rebirths, three rebirths, four rebirths, five rebirths, ten rebirths, twenty rebirths, thirty rebirths, forty rebirths, fifty rebirths, a hundred rebirths, a thousand rebirths, a hundred thousand rebirths, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: "There I was so named, of such a clan, with such an appear ance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here" — may I thus recollect my manifold past abodes(of past rebirths) with their aspects and details, one is capable of realizing it, there being a suitable basis. [19]

"If one wishes: 'May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma(karma/deeds) thus: "These beings who engaged in miscon duct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world" — thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beauti ful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma(karma/deeds), one is capable of realizing it, there being a suitable basis.

"If one wishes: May I, with the destruction of the taints, in this very life realize for myself with direct knowledge(abhinna) the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, may I dwell in it, one is capable of realizing it, there being a suitable basis."

24 Immoral (Dussila)
"Bhikkhus(monks), (1) for an immoral person, for one deficient in virtu ous behavior, (2) right samadhi(self absorption/trance) lacks its proximate cause. When there is no right samadhi(self absorption/trance), for one deficient in right samadhi(self absorption/trance), (3) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowl edge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan), (4) dis enchantment and dispassion(viraga) lack their proximate cause. When there is no disenchantment(nibbida) and dispassion, for one deficient in disenchantment and dispassion, (5) the knowledge and vision of liberation lacks its proximate cause. 987

"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, [20] soft wood, and heartwood do not grow to fullness. So too, for an immoral person, one deficient in virtuous behavior, right con centration lacks its proximate cause. When there is no right samadhi(self absorption/trance) . . . the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause.

"Bhikkhus(Monks), (1) for a virtuous person, for one whose behav ior is virtuous, (2) right samadhi(self absorption/trance) possesses its proximate cause. When there is right samadhi(self absorption/trance), for one possessing right samadhi(self absorption/trance), (3) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan), for one possessing the knowledge and vision of things as they really are, (4) disenchantment(nibbida) and dispaission possess their proximate cause. When there is disenchantment and dispassioh, for one possessing disenchantment and dispassion(viraga), (5) the knowledge and vision of liberation possesses its proximate cause.

"Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heart wood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, right samadhi(self absorption/trance) possesses its proxi mate cause. When there is right samadhi(self absorption/trance).. . . the knowledge and vision of liberation possesses its proximate cause."

25 Assisted (Anuggahita)
"Bhikkhus(Monks), when right view is assisted by five factors, it has liberation of mind as its fruit, liberation of mind as its fruit and benefit; it has liberation by panna(divine knowledge) as its fruit, liberation by panna(divine knowledge) as its fruit and benefit. 988 What five? [21] Here, right view is assisted by virtuous behavior, learning, discussion, calm, and insight(vipassana). When right view is assisted by these five factors, it has liberation of mind as its fruit, liberation of mind as its fruit and benefit; it has liberation by panna(divine knowledge) as its fruit, liberation by panna(divine knowledge) as its fruit and benefit."

26 Liberation (Vimuttayatana)
"Bhikkhus(Monks), there are these five bases of liberation 989 by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberated mind-is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. What five?

(1) "Here, bhikkhus, the Teacher or a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu. In what ever way the Teacher or that fellow monk in the position of a teacher teaches the Dhamma to the bhikkhu, in just that way he experiences inspiration in the meaning and inspiration in the Dhamma. 990 As he does so, joy arises in him. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). 991 This is the first basis of liberation, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

(2) "Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, but he himself teaches the Dhamma to others in detail as he has heard it and learned it; In whatever way the bhikkhu [22] teaches the Dhamma to others in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him: When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is the second basis of libera tion, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

(3) "Again, neither the Teacher nor a fellow monk in the posi tion of a teacher teaches the Dhamma to a bhikkhu, nor does he himself teach the Dhamma(path) to others in detail as he has heard it and learned it, but he recites the Dhamma in detail as he has heard it and learned it. In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samadhi). This is the third basis of liberation, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberared mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

(4) "Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, but he ponders, {23] examines, and mentally inspects the Dhamma as he has heard it and learned it. In whatever way the bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samadhi). This is the fourth basis of liberation, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unre ached unsurpassed security from bondage. ..

(5) "Again, neither the Teacher nor a fellow monk in the position of a teacher teaches the Dhamma(path) to a bhikkhu, nor does he teach the Dhamma to others in detail as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, nor does he ponder, examine, and mentally inspect the Dhamma as he has heard it and learned it, but he has grasped well a certain object of samadhi(self absorption/trance), attended to it well, sustained it well, and penetrated it well with panna(divine knowledge). In whatever way the bhikkhu has grasped well a certain object of samadhi(self absorption/trance), attended to it well, sustained it well, and penetrated it well with panna(divine knowledge), in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samadhi). This is the fifth basis of liberation, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, [24] his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage.

"These, bhikkhus, are the five bases of liberation, by means of which, if a bhikkhu dwells alertful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage."

27 Samadhi(Self-Aabsorption/Trance State)
"Bhikkhus(Monks), being alert and mindful(meditating/sati), develop samadhi(self absorption/trance) that is measureless. 992 When, alert and mindful(meditating/sati), you develop con centration that is measureless, five kinds of knowledge arise that are personally yours. What five? (1) The knowledge arises that is personally yours: 'This samadhi(self absorption/trance) is presently pleas ant and in the future has a pleasant result' (2) The knowledge arises that is personally yours 'This samadhi(self absorption/trance) is noble and spiritual' (3) The knowledge arises that is personally yours: 'This samadhi(self absorption/trance) is not practiced by low persons (4) The knowledge arises that is personally yours: 'This samadhi(self absorption/trance) is peaceful, and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by force fully suppressing [the defilements]" 3 (5) The knowledge arises that is personally yours: 'I enter this samadhi(self absorption/trance) 994 mindfully and I emerge from it mindfully,' Bhikkhus, being alert and con tinuously mindful(meditating/sati), develop samadhi(self absorption/trance) that is measureless. When you are alert and mindful(meditating/sati), developing samadhi(self absorption/trance) that is measureless, these five kinds of knowledge arise that are per sonally yours." [25]

28 Five-Factored (Pancangika)
"Bhikkhus(Monks), I will teach you the development of noble five factored right samadhi(self absorption/trance). 995 Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, is the development of noble five factored right samadhi(self absorption/trance)?

(1) "Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana, which consists of bliss(piti) and happiness(sukha) born of seclu sion, accompanied by thought and examination. He makes the bliss(piti) and happiness born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the bliss(piti) and happiness born of seclusion. just as a skillful bath man or a bath man's apprentice might heap bath powder in a metal basin and, sprinkling it gradually with water, would knead it until the moisture wets his ball of bath powder, soaks it, and pervades it inside and out, yet the ball itself does not ooze; so too, the bhikkhu makes the bliss(piti) and happiness born of seclusion drench, steep, fill, and per vade this body, so that there is no part of his whole body that is not pervaded by the bliss(piti) and happiness born of seclu sion. This is the first development of noble five-factored right samadhi(self absorption/trance).

(2) "Again, with the subsiding of thought and examina tion, a bhikkhu enters, and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) burn of samadhi(self absorption/trance), without thought and examination. He makes the bliss(piti) and happiness born of samadhi(self absorption/trance) drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the bliss(piti) and happiness born of samadhi(self absorption/trance). Just as there might be a lake whose waters welled up from below with no inflow from east, west, north, [26] or south, and the lake would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake that is not pervaded by cool water; so too, the bhikkhu makes the bliss(piti) and happiness born of samadhi(self absorption/trance) drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the bliss(piti) and happiness born of samadhi(self absorption/trance). This is the sec ond development of noble five-factored right samadhi(self absorption/trance).

(3) "Again, with the fading away as well of bliss(piti), a bhikkhu dwells equanimous and, mindful(meditating/sati) and completely comprehending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equani mous, mindful(meditating/sati), one who dwells happily.' He makes the hap piness divested of bliss(piti) drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not per vaded by the happiness divested of bliss(piti). Just as, in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water might thrive immersed in the water without rising out of it, and cool water would drench, steep, fill, and pervade them to their tips and their roots, so that there would be no part of those lotuses that would not be pervaded by cool water; so too, the bhikkhu(monk) makes the happiness divested of bliss(piti) drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the happi ness divested of bliss(piti). This is the third development of noble five-factored right samadhi(self absorption/trance).

(4) "Again, with the abandoning of pleasure [27] and pain, and with the previous passing away of joy and dejection, a bhik khu enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

He sits pervading this body with a pure bright mind, so that there is no part of his whole body that is not pervaded by the pure bright mind. Just as a man might be sitting covered from the head down with a white cloth, so that there would be no part of his whole body that is not pervaded by the white cloth; so too, the bhikkhu sits pervading this body with a pure bright mind, so that there is no part of his whole body that is not per vaded by the pure bright mind. This is the fourth development of noble five-factored right samadhi(self absorption/trance).

(5) "Again, a bhikkhu has grasped well the object of review ing, 996 attended to it well, sustained it well, and penetrated-it well with panna(divine knowledge). Just as one person might look upon another — as one standing might look upon one sitting down, or one sitting down might look upon one lying down — so too, a bhikkhu has grasped well the object of reviewing, attended to it well, sus tained it well, and penetrated it well with panna(divine knowledge). This is the fifth development of noble five-factored right samadhi(self absorption/trance).

"When* bhikkhus, noble five-factored right samadhi(self absorption/trance) has been developed and cultivated in this way, then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge(abhinna) toward which he might incline his mind. 997

"Suppose a water jug full of water has been set out on a stand, the jug being full of water right up to the brim so that crows could drink from it. If a strong man would tip it in any direction, would water come out?"

"Yes, [28] Bhante."

"So too, bhikkhus, when noble five-factored right samadhi(self absorption/trance) has been developed, and cultivated in this way, then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge(abhinna) toward which he might incline his mind.

"Suppose on level ground there was a four-sided pond, con tained by an embankment, full of water right up to the brim so that crows could drink from it. If a strong man were to remove the embankment on any side, would water come out?"

"Yes, Bhante."

"So too, bhikkhus, when noble five-factored right samadhi(self absorption/trance) has been developed and cultivated in this way, then, there being a suitable basis, he is capable of realizing any state realizable by direct knowledge(abhinna), to ward which he might incline his mind,

"Suppose on even ground at a crossroads a chariot was stand ing harnessed to thoroughbreds, with a goad ready at hand, so that a skillful trainer, the charioteer, could mount it, and taking the reins in his left hand and the goad in his right, might drive out and return wherever and whenever he likes. So too, bhik khus, when noble five-factored right samadhi(self absorption/trance) has been developed and cultivated in this way, then, there being a suit able basis, he is capable of realizing any state realizable by direct knowledge toward which he might incline his mind.

"If he wishes: 'May I wield the various kinds of psychic potency: [29] [as in 5:23] having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water with out sinking as though it were earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I exercise mas tery with the body as far as the brahma world.' one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand a mind with lust(raag) as a mind with lust(raag), and a mind without lust(raag) as a mind without lust(raag); [18] a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion(moha) as a mind with delusion(moha), and a mind without delusion(moha) as a mind without delusion(moha); a con tracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a self-absorbed(in-trance/samahita) mind as self-absorbed(in-trance/samahita) and an unconcentrated(asamahita) mind as unconcentrated(asamahita); a liberated mind as liberated and an unliberated mind as unliberated' one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I recollect my manifold past abodes(of past rebirths), that is, one rebirth, two rebirths, three rebirths, four rebirths, five rebirths, ten rebirths, twenty rebirths, thirty rebirths, forty rebirths, fifty rebirths, a hundred rebirths, a thousand rebirths, a hundred thousand rebirths, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: "There I was so named, of such a clan, with such an appear ance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here" — may I thus recollect my manifold past abodes(of past rebirths) with their aspects and details, one is capable of realizing it, there being a suitable basis.

"If one wishes: 'May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma(karma/deeds) thus: "These beings who engaged in miscon duct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world" — thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beauti ful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma(karma/deeds), one is capable of realizing it, there being a suitable basis.

"If one wishes: May I, with the destruction of the taints, in this very life realize for myself with direct knowledge(abhinna) the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, may I dwell in it, one is capable of realizing it, there being a suitable basis."

29 Walking Meditation (Cankama sans. Cankramana)
"Bhikkhus(monks), there are these five benefits of walking meditation. What five? [30] One becomes capable of journeys; one becomes capable of striving; one becomes healthy; what one has eaten, drunk, consumed, and tasted is properly digested; the samadhi(self absorption/trance) attained through walking meditation is long lasting. 998 These are the five benefits of walking meditation."

30 Nagita
Thus have I heard. On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin vil lage named Icchanangala. There the Lord(Buddha) dwelled in the Icchanangala woodland thicketThe brahmin household ers of Icchanangala heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchanangala and is now dwelling in the Icchanangala woodland thicket. Now a good report about that Master Gotama has circulated thus: 'That Lord(Buddha) is an ara hant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha). Having realized by his own direct knowledge(abhinna) this world With its devas(angels/gods), Mara, and Brahma, this population with its ascetics and brahmins, its devas(angels/gods) and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a brahmacariya(celibate holy life) that is perfectly complete and pure. Now it is good to see such arahants."

Then, when the night had passed, the brahmin householders of Icchanangala took abundant food of various kinds and went to the Icchanangala woodland thicket. They stood outside the entrance making an uproar and a racket. [31] Now on that occa sion the Venerable Nagita was the Lord(Buddha)'s attendant. The Lord(Buddha) addressed the Venerable Nagita: "Who is making such an uproar and a racket, Nagita? One would think it was fishermen at a haul of fish."

"Bhante, these are the brahmin householders of Icchanangala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Lord(Buddha) and the Sangha of bhikkhus."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trou ble or difficulty; might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."

"Let the Lord(Buddha) now consent, Bhante, let the Fortunate One consent. This is now the time for the Lord(Buddha) to consent. Wherever the Lord(Buddha) will go now, the brahmin household ers of town and countryside will incline in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Lord(Buddha) will go now, the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Lord(Buddha)'s virtuous behavior and panna(divine knowledge)."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation . . . might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise. [32]

(1) "Nagita, what is eaten, drunk, consumed, and tasted winds up as feces and urine: this is its outcome. (2) From the change and alteration of things that are dear arise sorrow, lamentation, pain, dejection, and anguish: this is its outcome. (3) For one devoted to practicing meditation on the mark of unattractiveness, revulsion toward the mark of the beautiful becomes established: this is its outcome. (4) For one who dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in the six senses for contact, revul sion toward contact becomes established: this is its outcome. (5) For one who dwells watching(in meditation/anupassi) arising and vanishing in the five aggregates subject to clinging, revulsion toward clinging becomes established: this is its outcome."

31 Sumana
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then Princess Sumana, 1000 accompanied by five hundred chariots and five hundred court girls, approached the Lord(Buddha), paid homage to him, and sat down to one side. Princess Sumana then said to the Lord(Buddha):

"Here, Bhante, there might be two disciples of the Lord(Buddha) equal in faith, virtuous behavior, and panna(divine knowledge), but one is generous while the other is not. With the breakup of the body [33] after death, they would both be reborn in a good desti nation, in a heavenly world. When they have become devas(angels/gods), would there be any distinction or difference between them?"

"There would be, Sumana." the Lord(Buddha) said. "The gen erous one, having become a deva(angel/god), would surpass the other in five ways: in celestial life span, celestial beauty, celestial happi ness, celestial glory, and celestial authority. The generous one, having become a deva(angel/god), would surpass the other in these five ways."

"But, Bhante, if these two pass away from there and again become human beings, would there still be some distinction or difference between them?"

"There would be, Sumana," the Lord(Buddha) said. "When they again become human beings, the generous one would sur pass the other in five ways: in human life span, human beauty, human happiness, human tame, and human authority. When they again become human beings, the generous one would sur pass the other in these five ways."

"But, Bhante, if these two should go forth from the household life into hermit life, would there still be some distinction or difference between them?"

"There would be, Sumana," the Lord(Buddha) said. "The gen erous one, having gone forth[into hermit life], would surpass the other in five ways. 1001 (1) He would usually use a robe that has been specifi cally offered to him, seldom one that had not been specifically offered to him. (2) He would usually eat almsfood that has been specifically offered to him, seldom almsfood that had not been specifically offered to him. (3) He would usually use a lodging that had been specifically offered to him, seldom one that had not been specifically offered to him. (4) He would usually use medicines and provisions for the sick that had been specifically offered to him, seldom those that had not been specifically offered to him. (5) His fellow monastics, those with whom he dwells, would usually behave toward him in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways. They would usually present him what is agreeable, seldom [34] what is disagreeable. The generous one, having gone forth[into hermit life], would surpass the other in these five ways."

"But, Bhante, if both attain arahantship, would there still be some distinction or difference between them after they have attained arahantship?"

"In this case, Sumana, I declare, there would be no differ ence between the liberation [of one] and the liberation [of the other]."

"It's astounding and amazing, Bhante! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva(angel/god), [again] becomes a human being, or goes forth."

"So it is, Sumana! So it is, Sumana! Truly, one has good rea son to give alms and do meritorious deeds, since they will be helpful if one becomes a deva(angel/god), [again] becomes a human being, or goes forth."

This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha), the Teacher, further said this:

"As the stainless moon moving through the sphere of space outshines with its radiance all the stars in the world,

so one accomplished in virtuous behavior, a person endowed with faith, outshines by generosity all the misers in the world.

"As the hundred-peaked rain cloud, thundering, wreathed in lightning, pours down rain upon the earth, inundating the plains and lowlands, so the Perfectly Enlightened One's disciple, the wise one accomplished in vision, surpasses the miserly person in five specific respects: life span and glory, beauty and happiness. 1002 Possessed of wealth, after death he rejoices in heaven." [35]

32 Cundi [1003]
On one occasion the Lord(Buddha) was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then Princess Cundi, 1004 accompanied by five hundred chariots and five hun dred court girls, approached the Lord(Buddha), paid homage to. him, and sat down to one side. Princess Cundi then said' to the Lord(Buddha):

"Bhante, my brother is Prince Cunda. He says thus: 'When ever a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Sangha, and abstains from the destruc tion of life, from taking what is not given, from sexual miscon duct, from false speech, and from indulging in liquor, wine, and intoxicants, the basis for slothfulness, with the breakup of the body, after death, he is reborn only in a good destination, not in a bad destination. I ask the Lord(Buddha): 'What kind of teacher, Bhante, should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination? What kind of Dhamma should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination? What kind of Sangha should one have confidence in, so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destina tion? What kind of virtuous behavior should one fulfill so that, with the breakup of the body, after death, one is reborn only in a good destination, not in a bad destination?"

(1) "Cundi, to whatever extent there are beings, whether foot less or with two feet, four feet, or many feet, whether having form or formless, whether perceptive, non-perceptive, or nei ther perceptive nor non-perceptive, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confi dence in the foremost, and for those who have confidence in the foremost, the result is foremost.

(2) "To whatever extent, Cundi, there are phenomena(dhamma)that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. 1005

(3) "To whatever extent, Cundi, there are phenomena(dhamma) whether conditioned or unconditioned, dispassion(viraga) is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving(tanha/trishna), dispassion, cessation, nibbana. Those who [36] have confidence in the Dhamma, in dispassion, 1000 have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

(4) "To whatever extent, Cundi, there are Sanghas or groups, the Sangha of the Tathagata(Buddha)'s disciples is declared the fore most among them, that is, the four pairs, of persons, the eight types of individuals — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Sangha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.

(5) "To whatever extent, Cundi, there is virtuous behavior, the virtuous behavior loved by the noble ones is declared the foremost among them, that is, when it is unbroken, flaw less, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). Those who fulfill the vir tuous behavior loved by the noble ones fulfill the foremost, and for those who fulfill the foremost, the result is foremost."

For those confident in regard to the foremost, 1007 knowing the foremost Dhamma, confident in the Buddha — the foremost — unsurpassed, worthy of offerings;

for those confident in the foremost Dhamma, in the blissful peace of dispassion(viraga); for those confident in the foremost Sangha, the unsurpassed field of merit;

for those giving gifts to the foremost, the foremost kind of merit increases: the foremost life Span, beauty, and glory, good reputation, happiness, and strength.

The wise one who gives to the foremost, self-absorbed(in-trance/samahita) upon the foremost Dhamma, having become a deva(angel/god) or human being, rejoices having attained the foremost.

33 Uggaha
On one occasion the Lord(Buddha) was dwelling at Bhaddiya in the Jatiya Grove. Then Uggaha, Mendaka's grandson, approached the Lord(Buddha), paid homage to him, sat down to one side, and said to the Lord(Buddha):

"Bhante, let the Lord(Buddha) together with three other monks 1008 consent to accept tomorrow's [37] meal from me."

The Lord(Buddha) consented by silence. Then Uggaha, having understood that the Lord(Buddha) had consented, rose from his seat, paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and departed.

Then, when the night had passed, in the morning the Lord(Buddha) dressed, took his bowl and robe, and went to Uggaha's residence, where he sat down on the appointed seat. Then, with his own hands, Uggaha, Mendaka's grandson, served and satis fied the Lord(Buddha) with various kinds of delicious food.

When the Lord(Buddha) had finished eating and had put away his bowl, Uggaha sat down to one side and said to the Lord(Buddha)
 * "Bhante, these girls of mine will be going to their hus

bands' families. Let the Lord(Buddha) exhort them and instruct them in a way that will lead to their welfare and happiness for a long time."

The Lord(Buddha) then said to those girls:

(1) "So then, girls, you should train yourselves thus: 'To whichever husband our parents give us — doing so out of a desire for our good, seeking our welfare, taking compassion on us, acting out of compassion for us — we will rise before him and retire after him, undertaking whatever needs to be done, agree able in our conduct and pleasing in our speech.' Thus should you train yourselves.

(2) "And you should train yourselves thus: 'We will honor, respect, esteem, and venerate those whom our husband respects — his mother and father, ascetics and brahmins — and when they arrive we will offer them a seat and water.' Thus should you train yourselves.

(3) "And you should train yourselves thus: 'We will be skill ful and diligent in attending to our husband's domestic chores, whether knitting or weaving; we will possess sound judgment about them in order to carry out and arrange them properly.' Thus should you train yourselves.

(4) "And you should train yourselves thus: 'We will find out what our husband's domestic helpers — whether slaves, mes sengers, or [38] workers — have done and left undone; we will find out the condition of those who are ill; and we will distribute to each an appropriate portion of food.' Thus should you train yourselves.

(5) "And you should train yourselves thus: 'We will guard and protect whatever income our husband brings home — whether money or grain, silver or gold — and we will not be spendthrifts; thieves, wastrels, or squanderers of his earnings.' Thus should you train yourselves.

"When, girls, a woman possesses these five qualities, with the breakup of the body, after death, she is reborn in companion ship with the agreeable-bodied devas(angels/gods)." 1009

She does not despise her husband, the man. who constantly supports her, who ardently and eagerly always brings her whatever she wants.

Nor does a good woman scold her husband with speech caused by jealousy; 1010 the wise woman shows veneration to all those whom her husband reveres.

She rises early, works diligently, manages the domestic help; she treats her husband in agreeable ways and safeguards the wealth he earns.

The woman who fulfills her duties thus, following her husband's will and wishes is reborn among the devas(angels/gods) called "the agreeable ones."

34 Siha (Siha Senapati san. Singha/Lion )
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Siha the general approached {39] the Lord(Buddha), paid homage to him, sat down to one side, and said: 1011

"Is it possible, Bhante, to point out a directly visible fruit of giving(donation)? " l012

"It is, Siha," the Lord(Buddha) said.

(1) "A donor, Siha, a munificent giver, is dear and agreeable to many people. This is a directly visible fruit of giving(donation).

(2) "Again, good persons resort to a donor, a munificent giver. This, too, is a directly visible fruit of giving(donation).

(3) "Again, a donor, a munificent giver, acquires a good repu tation. This, too, is a directly visible fruit of giving(donation).

(4) "Again, whatever assembly a donor, a munificent giver, approaches-whether of khattiyas, brahmins, householders, or ascetics — he approaches it confidently and composed. 1013 This too is a directly visible fruit of giving(donation).

(5) "Again, with the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world. This is a fruit of giving(donation) pertaining to future lives." 1014

When this was said, Siha the general said to the Lord(Buddha): "Bhante, I do not go by faith in the Lord(Buddha) concerning those four directly visible fruits of giving(donation) declared by him. I know them, too. For l am a donor, a munificent giver, and I am dear and agreeable to many people. I am a donor, a munifi cent giver, and many good persons resort to me. I am a donor. a munificent giver, and I have acquired a good reputation as a donor, sponsor, and supporter of the Sangha. I [40] am a donor, a munificent giver, and whatever assembly I approach — whether of khattiyas, brahmins, householders, or ascetics— I approach it confidently and composed. I do not go by faith in the Lord(Buddha) concerning these four directly visible fruits of giving(donation) declared by him. I know them, too. But when the Lord(Buddha) tells me: 'Siha, with the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world,' I do not know this, and here I go by faith in the Lord(Buddha)."

"So it is, Siha, so it is! With the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destina tion, in a heavenly world."

By giving(donation), he becomes dear and many resort to him. He attains a good reputation and his fame increases The generous man is composed and confidently enters the assembly.

Therefore, seeking happiness, wise persons give gifts, having removed the stain of miserliness. When they are settled in the triple heaven, for a long time they delight in companionship with the devas(angels/gods).

Having taken the opportunity to do beneficial(kusala) deeds, passing from here, self-luminous, they roam in Nandana(garden of heaven), 1015 where they delight, rejoice, and enjoy themselves, furnished with the five objects of sensual pleasure. Having fulfilled the word of the unattached Stable One, the Sugata(Lord Buddha)'s disciples rejoice in heaven. [41]

35 The Benefits of Donation (Dananisamsa)
"Bhikkhus(Monks), there are these five benefits of giving(donation). What five? (1) One is dear and agreeable to many people. (2) Good persons resort to one. (3) One acquires a good reputation. (4) One is not deficient in the layperson's duties. (5) With the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in giving(donation)."

By giving(donation), one becomes dear, one follows the duty of the good; the good self-controlled monks always resort to one.

They teach one the Dhamma(path) that dispels all suffering, having understood which the taintless one here attains nibbana(nirvana).

36 Timely Donation (Kaladana)
"Bhikkhus(monks), there are these five timely gifts. What five? (1) One gives a gift to a visitor. (2) One gives a gift to one setting out on a journey. (3) One gives a gift to a patient. (4) One gives a gift during a famine. (5) One first presents the newly harvested crops and fruits to the virtuous ones. These are the five timely gifts."

At the proper time, those wise, charitable, and generous folk give a timely gift to the noble ones, who are stable and upright; given with a clear mind, one's offering is vast.

Those who rejoice in such deeds or who provide [other] service do not miss out on the offering; they too partake of the merit.

Therefore, with a non-regressing mind, one should give a gift where it yields great fruit. Merits are the support of living beings [when they arise] in the other world. [42]

37 Donation of Food (Bhojana)
"Bhikkhus(Monks), a donor who gives food gives the recipients five things. What five? One gives life, beauty, happiness, strength, and discernment. 1016 (1) Having given life, one partakes of life, whether celestial or human. (2) Having given beauty, one par takes of beauty, whether celestial or human. (3) Having given happiness, one partakes of happiness, whether celestial or human. (4) Having given strength, one partakes of strength, whether celestial or human. (5) Having given discernment, one partakes of discernment, whether celestial or human. A donor who gives food gives the recipients these five things."

The wise one is a giver of life, strength, beauty, and discernment. The intelligent one is a donor of happiness and in turn acquires happiness.

Having given life, strength, beauty, happiness, and discernment, one is long-lived and famous wherever one is reborn.

38 Faith (Saddha sans. Shraddha)
"Bhikkhus(Monks), these five benefits come to a clansman endowed with faith. What five? (1) When the good persons in the world show compassion, 1017 they first show compassion to the person with faith, not so to the person without faith. (2) When they approach anyone, they first approach the person with faith, not so the person without faith. (3) When they receive alms, they first receive aims from the person with faith, not so from the person without faith. (4) When they teach the Dhamma, they first teach the Dhamma to the person with faith, not so to the person without faith. (5) With the breakup of the body, after death, a person with faith is reborn in a good destination, in a heavenly world. These are the five benefits that come to a clansman who has faith.

"Just as at a crossroads on level ground, a great banyan tree becomes the resort for birds all around, so [43] the clans man endowed with faith becomes the resort for many people: for bhikkhus, bhikkhums, male lay followers, and female lay followers."

A large tree with a mighty trunk, branches, leaves, and fruit, firm roots, and bearing fruit, is a support for many birds. Having flown across the sky, the birds resort to this delightful base: those in need of shade partake of its shade; those needing fruit enjoy its fruit.

Just so, when a person is virtuous, endowed with faith, of humble manner, compliant, gentle, welcoming, soft, those in the world who are fields of merit — devoid of lust(raag) and hatred, devoid of delusion(moha), taintless — resort to such a person.

They teach him the Dhamma that dispels all suffering, having understood which the taintless one here attains nibbana(nirvana).

39 Son (Putta sans. Putra)
"Bhikkhus(Monks), considering five prospects, mother and father wish for a son to be born in their family. What five? (1) 'Having been supported by us, he will support us. (2) Or he will do work for us. (3) Our family lineage will be extended. (4) He will manage the inheritance, (5) or else, when we have passed on, he will give an offering on our behalf.' Considering these five prospects, mother and father wish for a son to be born in their family."

Considering the five prospects, wise people wish for a son. "Supported by us, he will support us, or he will do work for us. The family lineage will be extended, he will manage the inheritance, or else, when we have passed on, he will make an offering on our behalf."

Considering these prospects, wise people wish for a son. Therefore good persons, grateful and appreciative, support their mother and father, recalling how they helped one in the past; [44] they do what is necessary for them as they did for oneself in the past.

Following their advice, nurturing those who brought him up, continuing the family lineage, endowed with faith, virtuous: this son is worthy of praise.

40 Sal Trees 1018
"Bhikkhus(Monks), based on the Himalayas, the king of mountains, great Sal trees grow in five ways. What five? (1) They grow in branches, leaves, and foliage; (2) they grow in bark; (3) they grow in shoots; (4) they grow in softwood; and (5) they grow in heartwood. Based on the Himalayas, the king of mountains, great sal trees grow in these five ways.

"So too, when the head of the family 1019 is endowed with faith, the people in the family who depend on him grow in five ways. What five? (1) They grow in faith; (2) they grow in virtuous behavior; (3) they grow in learning; (4) they grow in generos ity; and (5) they grow in panna(divine knowledge). When the head of a family is endowed with faith, the people in the family who depend on him grow in these five ways."

Just as the trees that grow in dependence on a rocky mountain in a vast forest wilderness might become great woodland lords, so, when the head of a family here possesses faith and virtue, his wife, children, and relatives all grow in dependence on him; so too his companions, his family circle, and those dependent on him.

Those possessed of discernment, seeing that virtuous man's good conduct, his generosity and good deeds, emulate his example.

Having lived here in accord with Dhamma, the path leading to a good destination, those who desire sensual pleasures rejoice, delighting in the deva(angel/god) world; [45]

41 Utilization (Adiya)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then the householder Anathapindika approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Householder, there are these five utilizations of wealth. What five? 1020

(1) "Here, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness. This is the first utilization of wealth.

(2) "Again, with wealth acquired by energetic striving . . . righ teously gained, the noble disciple makes his friends and com panions happy and pleased and properly maintains them in happiness. This is the second utilization of wealth.

(3) "Again, with wealth acquired by energetic striv ing . . . righteously gained, the noble disciple makes provisions with his wealth against the losses that might arise because of fire or floods, kings or bandits or unloved heirs; he makes himself secure against them. This is the third utilization of wealth.

(4) "Again, with wealth acquired by energetic striving . . . righ teously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the devtas(angels). This is the fourth utilization of wealth.

(5) "Again, with wealth acquired by energetic striv ing . . . [46] . . . righteously gained, the noble disciple establishes an uplifting offering of alms — ran offering that is heavenly, resulting in happiness, conducive to heaven — to those ascetics and brahmins who refrain from intoxication and slothfulness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbana(nirvana). This is the fifth utilization of wealth.

"These, householder, are the five utilizations of wealth. Householder, if a noble disciple's wealth is exhausted when he has utilized it in these five ways, he thinks: I have utilized wealth in these five ways and my wealth is exhausted. Thus he has no regret. But if a noble disciple's wealth increases when he has utilized it in these five ways, he thinks: 'I have utilized wealth in these five ways and my wealth has increased. Thus, either way, he has no regret."

"I've enjoyed wealth, supported my dependents, and overcome adversities. 1 have given an uplifting offering, and performed the five oblations. I have served the virtuous monks, the seif-controlled celibate ones.

"f have achieved whatever purpose a wise person, dwelling at home, might have in desiring wealth; what I have done brings me no regret." Recollecting this, a mortal remains firm in the noble Dhamma. They praise him here in this life, and after death he rejoices in heaven.

42 The Good Person (Sappurisa sans. Sadpurusha)
"Bhikkhus(Monks), when a good person is born in a family, it is for the good, welfare, and happiness of many people. It. is for the good, welfare, and happiness of (1) his mother and father, (2) his wife and children, (3) his slaves, workers, and servants, (4) his friends and companions, and (5) ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, [47] when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, wel fare, and happiness of his mother and father ... . ascetics and brahmins."

The devtas(angels) protect one guarded by the Dhamma, 1021 who has managed his wealth for the welfare of many. Fame does not forsake one steadfast in the Dhamma, who is learned and of virtuous behavior and observances.

Who is fit to blame him, standing in Dhamma, accomplished in virtuous behavior, a speaker of truth, possessing a sense of shame, [pure] like a coin of refined gold? Even the devas(angels/gods) praise him; by Brahma, too, he is praised.

43 Wished For (Ittha)
Then the householder Anathapindika approached the Lord(Buddha) , paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Householder, there are these five things that are wished for, desired, agreeable, and rarely gained in the world. What five? Long life, householder, is wished for, desired, agreeable, and rarely gained in the world . Beauty . . . Happiness . . . Fame . . . The heavens are wished for, desired, agreeable, and rarely gained in the world. These are the five things that are wished for, desired, agreeable, and rarely gained in the world. 1022

"These five things, householder, that are wished for, desired, agreeable, and rarely gained in the world, I say, are not obtained by means of prayers or aspirations. If these five things that are wished for, desired, agreeable, and rarely gained in the world could be obtained by means of prayers [48] or aspirations, who here would be lacking in any thing?

(1) "Householder, the noble disciple who desires long life ought not to pray for long life or delight in it or [passively] yearn for it. 1023 A noble disciple who desires long life should practice the way conducive to long life. 1024 For when he practices the way conducive to long life, it leads to obtaining long life, and he gains long life either celestial or human.

(2) "Householder, the noble disciple who desires beauty . . . (3) . . . who desires happiness . . . (4) . . . who desires fame ought not to pray for fame or delight in it or [passively] yearn for it. A noble disciple who desires fame should practice the way conducive to fame. For when he practices the way con ducive to fame, it leads to obtaining fame, and he gains fame either celestial or human.

(5) "Householder, the noble disciple who desires the heavens ought not to pray for the heavens or delight in them or [pas sively] yearn for them. A noble disciple who desires the heav ens should practice the way conducive to heaven. For when he practices the way conducive to heaven, it leads to obtaining the heavens, and he gains the heavens." 1025

For one desiring long life, beauty, fame, 1026 acclaim, heaven, high families, and lofty delights following in succession, the wise praise alertfulness in doing deeds of merit. [49]

Being alertful, the wise person secures both kinds of good: the good in this life. and the good of the future life. By attaining the good 027 the steadfast one is called one of panna(divine knowledge).

44 The Giver of the Agreeable (Manapadayi)
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morn ing, the Lord(Buddha) dressed, took his bowl and robe, and went to the residence of the householder Ugga of Vesali, where he sat down in the appointed seat. Then the householder Ugga of Vesali approached the Lord(Buddha), paid homage to him, sat down to one side, and said to the Lord(Buddha):

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: ''The giver of what is agreeable gains what is agree able. Bhante, my sal flower porridge is agreeable. 1028 Let the Lord(Buddha) accept it from me, out of compassion." The Lord(Buddha) accepted, out of compassion.

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: 'The giver of what is agreeable gains what is agree able. Bhante, my pork embellished with jujubes is agreeable. 1029 Let the Lord(Buddha) accept it from me, out of compassion." The Lord(Buddha) accepted, out of compassion.

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: 'The giver of what is agreeable gains what is agree able. Bhante, my fried vegetable stalks are agreeable. 1030 Let the Lord(Buddha). accept them from me, out of compassion." The Lord(Buddha) accepted, but of compassion.

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: 'The giver of what is agreeable gains what is agree able. Bhante, my boiled hill rice cleared of dark grains, accom panied by various sauces and condiments, is agreeable. Let the Lord(Buddha) accept it from me out of compassion." The Lord(Buddha) accepted, out of compassion. [50]

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: 'The giver of what is agreeable gains what is agree able. Bhante, my cloths from Kasi are agreeable. Let the Lord(Buddha) accept them from me, out of compassion." The Lord(Buddha) accepted out of compassion.

"Bhante, in the presence of the Lord(Buddha) I heard and learned this: 'The giver of what is agreeable gains what is agreeable. Bhante, my couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy above and red bolsters at both ends, is agreeable. Although I know this is not allowable for the Lord(Buddha), this sandalwood plank of mine is worth over a thousand. 1031 Let the Lord(Buddha) accept it from me, out of compassion." The Lord(Buddha) accepted, out of compassion.

Then the Lord(Buddha) expressed his appreciation to the householder Ugga of Vesali thus:

"The giver of the agreeable gains the agreeable, when he gives willingly to the upright ones clothing, bedding, food, and drink, and various kinds of requisites.

"Having known the arahants to be like a field for what is relinquished and offered; not held back, 1032 the good person gives what is hard to give: the giver of agreeable things gains what is agreeable."

Then, after expressing his appreciation to the householder Ugga of Vesali, the Lord(Buddha) rose from his seat and left. Then, some time later, the householder Ugga of Vesali passed away. After his death, the householder Ugga of Vesali was reborn among a certain group of mind-made [devtas(angels)]. 1033 On that occa sion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, when the night had advanced, the young deva(angel/god) Ugga, of stunning beauty, illuminating the entire [51] Jeta's Grove, approached the Lord(Buddha), paid homage to him, and stood to one side. The Lord(Buddha) then said to him: "I hope, Ugga, that it is as you would have wished."

"Surely, Bhante, it is as I had wished."

Then the Lord(Buddha) addressed the young deva(angel/god) Ugga with verses:

"The giver of the agreeable gains the agreeable; the giver of the foremost again gains the foremost; the giver of the excellent gains the excellent; the giver of the best reaches the best state.

"The person who gives the best, the giver of the foremost, the giver of the excellent, is long-lived and famous wherever he is reborn'." 1034

45 Streams of Merit 1035 (Punnabhisanda)
"Bhikkhus(Monks), there are these five streams of merit, streams of the beneficial(kusala), nutriments of happiness — heavenly, ripening in happiness, conducive to heaven— that lead to what is wished for, desired, -and agreeable, to one's welfare and happiness. What five?

"(1) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using a robe [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness .. that leads .. to one's welfare and happiness. (2) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using almsfood [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness ... that leads ... to one's welfare and happiness. (3) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using a dwelling [that one has given him], one acquires a mea sureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness . . . that leads ... to one's welfare and happiness. (4) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using a bed and chair [that one has given him], one acquires a measureless stream of merit, stream of the beneficial(kusala), a nutriment of happiness. . . that leads ... to one's welfare and happiness. (5) When a bhikkhu enters and dwells in a measureless samadhi(self absorption/trance) of mind while using medicines and provisions for the sick [that one has given him], [52] one acquires a measureless stream of merit, stream of the beneficial(kusala) some, a nutriment of happiness. . . that leads to one's welfare and happiness.

"These are the five streams of merit, streams of the beneficial(kusala) some, nutriments of happiness — heavenly, ripening in happi ness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness.

"When, bhikkhus, a noble disciple possesses these five streams of merit, streams of the beneficial(kusala), it is not easy to mea sure his merit thus: 'Just so much is his stream of merit, stream of the beneficial(kusala), nutriment of happiness — heavenly . . . that leads to . . . one's welfare and happiness'; rather, it is reck oned simply as an incalculable, immeasurable, great mass of merit.

"Bhikkhus(Monks), just as if is not easy to measure the water in the great ocean thus: 'There are so many gallons of water,' or 'There are so many hundreds of gallons of water' or 'There are so many thousands of gallons of water,' 1936 or 'There are so many hundreds of thousands of gallons of water' but rather it is reck oned simply as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these five streams of merit ... it is reckoned simply as an incalculable, immeasur able, great mass of merit." .

Just as the many rivers used by the hosts of people, flowing downstream, reach the ocean, the great mass of water, the boundless sea, the fearsome receptacle of heaps of gems; [53] so the streams of merit reach the wise man who is a giver of food, drink, and cloth;

[they reach] the donor of beds, seats, and covers like rivers carrying their waters to the sea.

46 Accomplishments(sampada)
"Bhikkhus(Monks), there are these five accomplishments(sampada). What five? accomplishment(sampada) in faith, accomplishment(sampada) in virtuous behav ior, accomplishment(sampada) in learning, accomplishment(sampada) in gen erosity, and accomplishment(sampada) in panna(divine knowledge). These are the five accomplishments(sampada)."

47 Wealth (Dhana)
"Bhikkhus(Monks), there are these five kinds of wealth. What five? The wealth of faith, the wealth of virtuous behavior, the wealth of learning, the wealth of generosity, and the wealth of panna(divine knowledge).

(1) "And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed With faith. He places faith in the enlight enment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlight ened One, the Lord(Buddha).' This is called the wealth of faith.

(2) "And what is the wealth of virtuous behavior? Here, a noble disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual miscon duct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. This is called the wealth of virtuous behavior.

(3) "And what is the wealth of learning? Here, a noble dis ciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. 1037

(4) "And what is the wealth of generosity? Here, a noble disciple dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relin quishing devoted to charity delighting in giving(donation) and shar ing. This is called the wealth of generosity.

(5) "And what is the wealth of panna(divine knowledge)? Here, a noble dis ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the wealth of panna(divine knowledge).

"These, bhikkhus, are the five kinds of wealth." [54]

When one has faith in the Tathagata(Buddha), 1033 unshakable and well established, and virtuous behavior that is good, loved and praised by the noble ones; when one has confidence in the Sangha and one's view has been straightened out, they say that one is not poor, that one's life is not lived in vain. Therefore an intelligent person, remembering the Buddhas' teaching, should be intent on faith and virtuous behavior, confidence and vision of the Dhamma.

48 Unobtainable Situations (Alabbhaniyathana)
"Bhikkhus(Monks), there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world. What five? (1) 'May what is subject to old age not grow old!': this is a situation that is unobtainable by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma; or by anyone in the world. (2) 'May what is subject to illness not fall ill!': this is a situation that is unobtainable by an ascetic . . . or by anyone in the world. (3) 'May what is subject to death not die!': this is a situation that is unobtainable by an ascetic ... or by anyone in the world. (4) 'May what is subject to destruction not be destroyed!': this is a situation that is unobtainable by an ascetic ... or by anyone in the world. (5) 'May what is subject to loss not be lost!': this is a situation that is unobtainable by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world.

(1) "Bhikkhus(Monks), for the uninstructed worldling, what is subject to old age grows old. When this happens, he does not reflect thus: 'I am not the only one for whom what is subject to old age grows old. For all beings that come and go, that pass away and undergo rebirth, what is subject to old age grows old. If I were to sorrow, languish, lament, weep beating my breast, and become confused when what is subject to old age grows old, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.' Thus, when what is subject to old age grows old, he sorrows, languishes, laments, weeps beating his breast, and becomes confused. This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself. "Again, for the uninstructed worldling, [551 what is sub ject to illness falls ill. . . (3) . . . what is subject to death dies. . . (4) . . . what is subject to destruction is destroyed. . . (5) . . . what is subject to loss is lost. When this happens, he does not reflect thus: 'I am not the only one for whom what is subject to loss is lost. For all beings who come and go, who pass away and undergo rebirth, what is subject to loss is lost. If I were to sor row, languish, lament, weep beating my breast, and become confused when what is subject to loss is lost, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.' Thus, when what is subject to loss is lost, he sorrows, languishes, laments, weeps beating his breast, and becomes confused. This is called an uninstructed worldling pierced by the poisonous dart of sorrow who only torments himself.

(1)"Bhikkhus(Monks), for the instructed noble disciple, what is sub ject to old age grows old. When this happens, he reflects thus: I am not the only one for whom what is subject to old age grows old. For all beings that come and go, that pass away and undergo rebirth, what is subject to old age grows old. If I were to sorrow, languish, lament, weep beating my breast, and. become confused when what is subject to old age grows old, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become saddened.' Thus, when what is subject to old age grows old, he does not sorrow, languish, lament, weep beating his breast, and become confused. This is called an instructed noble disciple who has drawn out the poisonous dart of sorrow pierced by Which the uninstructed worldling only torments himself. Sorrowless, without darts, the noble disciple realizes nibbana(nirvana). 1039

(2) "Again, for the instructed noble disciple, what is subject to illness falls ill . . . (3) . . . what is subject to death dies . . . (4) . . . what is subject to destruction is destroyed . . . (5) . . . what is subject to loss is lost. When this happens, he reflects thus: 'I am not the only one for whom what is subject to loss is lost. For all beings that come and go, that pass away and undergo rebirth, what is subject to loss [56] is lost. If I were to sorrow, languish, lament, weep beating my breast, and become confused when what is subject to loss is lost, I would lose my appetite and my features would become ugly. I would not be able to do my work, my enemies would be elated, and my friends would become sad dened.' Thus, when: what is subject to loss is lost, he does not sorrow, languish, lament, weep beating his breast, and become confused. This is called an instructed noble disciple who has drawn out the poisonous dart of sorrow pierced by which the uninstructed worldling only torments himself. Sorrowless, without darts, the noble disciple realizes nibbana(nirvana).

"These, bhikkhus, are the five situations that are unobtain able by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world.

"It is not by sorrowing and lamenting that even the least good here can be gained. 1040 Knowing that one is sorrowful and sad, one's enemies are elated.

"When the wise person does not shake in adversities, knowing how to determine what is good, his enemies are saddened, having seen that his former facial expression does not change.

"Wherever one might gain one's good, in whatever way — by chanting, mantras, maxims, gifts, or tradition 1041 — There one should exert oneself in just that way.

"But if one should understand: 'This good cannot be obtained by me or anyone else one should accept the situation without sorrowing, thinking: 'The kamma(karma/deeds) is strong; what can I do now?'" [57]

49 Kosala
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then King Pasenadi of Kosala approached the Lord(Buddha), paid homage to him, and sat down to one side. [Now on that occasion Queen Mallika had just died.] 1042 Then a man approached King Pasendi and whispered in his ear: "Sire, Queen Mallika has just died." When this was said. King Pasenadi was pained and saddened, and he sat there with slumping shoulders, facing downward, glum, and speechless.

Then the Lord(Buddha), having known the king's condition, said to him:

"Great king, there are these five situations that are unobtain able by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world."

[The rest of this suttci is identical with 5:48, including the verses.]

50 Narada
On one occasion the Venerable Narada was dwelling at Pataliputta at the Cock's Park. Now on that occasion King Munda's [wife] Queen Bhadda, who had been dear and beloved to him, had died. Since her death, he did not bathe, anoint him self, eat his meals, or undertake his work. Day and night, he remained brooding over Queen Bhadda's body. Then King Munda addressed his treasurer, Piyaka: "Well then, friend Piyaka, [58] immerse Queen Bhadda's body in an iron vat filled with oil and enclose it in another iron vat so that we Can see Queen Bhadda's body still longer."

"Yes, sire," the treasurer Piyaka. replied. Then he immersed Queen Bhadda's body in an iron vat filled with oil and enclosed it in another iron vat.

Then it occurred to the treasurer Piyaka: "King Munda's [wife] Queen Bhadda has died, and she was dear and beloved to him. Since her death, he does not bathe, anoint himself, eat his meals, or undertake his work. Day and night, he remains brooding over the queen's body. What ascetic or brahmin can King Munda visit, so that, having heard his Dhamma, he might abandon the dart of sorrow?"

Then it occurred to Piyaka: "The Venerable Narada is dwell ing at Pataliputta, in the Cock's Park. Now a good report about this Venerable Narada has circulated thus: 'He is wise, compe tent, intelligent, learned, an artful speaker, eloquent, mature, and an arahant.' Suppose King Munda would visit the Ven erable Narada: perhaps if he hears the Venerable Narada's Dhamma, he would abandon the dart of sorrow."

Then the treasurer Piyaka approached King Munda and said to him: "Sire, the Venerable Narada is dwelling at Pataliputta, in the Cock's Park. Now a good report about this Venerable Narada has circulated thus: 'He is wise . . . and an arahant.' Your majesty should visit the Venerable Narada. Perhaps, when you hear the Venerable Narada's Dhamma, you would abandon the dart of sorrow." [The king said:] "Well then, friend Piyaka, [59] inform the Venerable Narada. For how can one like me think of approaching an ascetic or brahmin living in his realm without first informing him?"

"Yes, sire," Piyaka replied. Then he went to the Venerable Narada, paid homage to him, sat down to one side, and said: "Bhante, King Munda's [wife] Queen Bhadda, who was dear and beloved to him, has died. Since the queen's death, he does not bathe, anoint himself, eat his meals, or undertake his work. Day and night, he remains brooding over the queen's body. It would be good, Bhante, if the Venerable Narada would teach the Dhamma to King Munda in such a way that he can abandon the dart of sorrow."

"Then let King Munda come at his own convenience."

Then the treasurer Piyaka rose from his seat, paid homage to the Venerable Narada, circumambulated him keeping the right side toward him, and went to King Munda. He told the king: "Sire, the Venerable Narada has given his consent. You may go at your own convenience."

"Well then, friend Piyaka, get the finest carriages harnessed!"

"Yes, sire," Piyaka replied, and after he had gotten the fin est carriages harnessed he told King Munda: "Sire, the fin est carriages have been harnessed. You may go at your own convenience."

Then King Munda mounted a fine carriage, and along with the other carriages he set out in full royal splendor for the Cock's Park to see the Venerable Narada. He went by carriage as far as the ground was suitable for a carriage, and then he dismounted from his carriage and entered the park on foot. He approached the Venerable Narada, paid homage to him, and sat down to one side. [60] The Venerable Narada then said to him:

"Great king, there are these five situations that are unobtain able by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world. What five? (1) 'May what is subject to old age not grow old!': this is a situation that is unobtainable by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world. (2) 'May what is subject to illness not fall ill!': this is a situation that is unobtainable by an ascetic ... or by anyone in the world. (3) 'May what is subject to death not die!': this is a situation that is unobtainable by an ascetic ... or by anyone in the world. (4) 'May what is subject to destruction not be destroyed!': this is a situation that is unobtainable by an ascetic ... or by anyone in the world. (5) 'May what is subject to loss not be lost!': this is a situation that is unobtainable by an ascetic or a brahmin, by a deva(angel/god), Mara, or Brahma, or by anyone in the world. ...

[The sequel is identical to 5:48, including the verses.] [61—62]

When this was said. King Munda asked the Venerable Narada: "Bhante, what is the name of this exposition of the Dhamma?"

"Great king, this exposition of the Dhamma is named the extraction of the dart of sorrow." 1043

"Surely, Bhante, it is the extraction of the dart of sorrow! Surely, it is the extraction of the dart of sorrow! For having heard this exposition. of the Dhamma, I have abandoned the dart of sorrow."

Then King Munda said to the treasurer Piyaka: "Well then, friend Piyaka, have Queen Bhadda's body cremated and build a memorial mound for her. From today on, I will bathe and anoint myself and eat my meals and undertake my work." [63]

51 Coverings/Obstructions (Avarana)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), there are these five coverings/obstructions, hindrances, encumbrances of the mind, states that weaken panna(divine knowledge). What five? (1) Sensual(sexual) desire is an obstruction, a hindrance, an encum brance of the mind, a state that weakens panna(divine knowledge). (2) Ill will . . . (3) Dullness and drowsiness . . . (4) Restlessness and remorse . . . (5) Doubt is an obstruction, a hindrance, an encumbrance of the mind, a state that weakens panna(divine knowledge). These are the five coverings/obstructions, hindrances, encumbrances of the mind, states that weaken panna(divine knowledge).

"Bhikkhus(Monks), without having abandoned these five coverings/obstruc tions, hindrances, encumbrances of the mind, states that weaken panna(divine knowledge), it is impossible that a bhikkhu, with his powerless and feeble panna(divine knowledge), might know his own good, the good of others, [64] or the good of both, or realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then, on both of its banks, a man would open irrigation channels. 1044 In such a case, the current in the middle of the river would be dis persed, spread out, and divided, so that the river would no lon ger travel a long distance, with a swift current, carrying along much flotsam. So too, without having abandoned these five obstructions . . . it is impossible that a bhikkhu. . . might realize a superhuman distinction in knowledge and vision worthy of the noble ones.

"But, bhikkhus, having abandoned these five coverings/obstructions, hindrances, encumbrances of the mind, states that weaken wis dom, it is possible that a bhikkhu, with his powerful panna(divine knowledge), might know his own good, the good of others and the good of both, and realize a superhuman distinction in knowledge and vision worthy of the noble ones. Suppose a river were flowing down from a mountain, traveling a long distance, with a swift current, carrying along much flotsam. Then a man would close up the irrigation channels on both of its banks. In such a case, the current in the middle of the river would not be dispersed, spread out, and divided, so that the river could travel a long distance, with a swift current, carrying along much flotsam. So too, having abandoned these five obstructions ... it is possible that a bhikkhu .. might realize a superhuman distinction in knowledge and vision worthy of the noble ones." [65]

52 Harmful Heap (Akusalarasi sans. Akushal-rashi)
"Bhikkhus(Monks), saying 'a heap of the harmful(akusala)', it is about the five hindrances that one could rightly say this. 1045 For the five hindrances are a complete heap of the harmful(akusala). What five? The hindrance of sensual(sexual) desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restless ness and remorse, and the hindrance of doubt. Bhikkhus, saying 'a heap of the harmful(akusala)' it is about these five hindrances that one could rightly say this. For these five hindrances are a complete heap of the harmful(akusala)."

53 Factors (Padhaniyanga)
"Bhikkhus(Monks), there are these five factors that assist striving. What five?

(1) "Here, a bhikkhu' is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowl edge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).'

(2) "He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving.

(3) "He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks.

(4) "He has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities.

(5) "He is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

"These, bhikkhus, are the five factors that assist striving."

54 Occasions (Samaya)
"Bhikkhus(Monks), there are these five unfavorable occasions for striv ing. What five? [66]

(1) "Here, a bhikkhu is old, overcome by old age. This is the first unfavorable occasion for striving.

(2) "Again, a bhikkhu is ill, overcome by illness. This is the second unfavorable occasion for striving.

(3) "Again, there is a famine, a poor harvest, a time when almsfood is difficult to obtain and it is not easy to subsist by means of gleaning. 1046 This is the third unfavorable occasion for striving.

(4) "Again, there is peril, turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, flee on all sides. This is the fourth unfavorable occasion for striving.

(5) "Again, there is a schism in the Sangha, and when there is a schism in the Sangha there are mutual insults, mutual revil ing, mutual disparagement, and mutual rejection. 1047 Then those without confidence do not gain confidence, while some of those with confidence change their minds. This is the fifth unfavor able occasion for striving.

"These are the five unfavorable occasions for striving.

"There are, bhikkhus, these five favorable occasions for striv ing. What five?

(1) "Here, a bhikkhu is young, a black-haired young man endowed with the blessing of youth, in the prime of life. This is the first favorable occasion for striving.

(2) "Again, a bhikkhu is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving. This is the second favorable occasion for striving.

(3) "Again, food is plentiful; there has been a good harvest [67] and almsfood is abundant, so that one can easily sustain oneself by means of gleaning. This is the third favorable occa sion for striving.

(4) "Again, people are dwelling in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection. This is the fourth favorable occa sion for striving.

(5) "Again, the Sangha is dwelling at ease — in concord, har moniously, without disputes, with a single recitation. When the Sangha is in concord, there are no mutual insults, no mutual reviling, no mutual disparagement, and no mutual rejection. Then those without confidence gain confidence and those with confidence increase [in their confidence]. 1048 This is the fifth favorable occasion for striving.

"These are the five favorable occasions for striving."

55 Mother and Son (Mataputta)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion a mother and a son, being respectively a Bhikkhuni(nun)and a bhik khu, had entered the rains residence at Savatthi. They often wanted to see one another, the mother often wanting to see her son, and the son his mother. Because they often saw one another, a bond was formed; because a bond formed, intimacy arose; because there was intimacy, lust(raag) found an opening. 1049 With their minds in the grip of lust(raag), without having given up the training and declared their weakness, they engaged in sexual intercourse! 1050

Then a number of bhikkhus approached the Lord(Buddha), paid homage to him, sat down to one side, and reported what had happened. [68] [The Lord(Buddha) said:]

"Bhikkhus(Monks), did that unwise man think: 'A mother does not fall in love with her son, or a son with his mother? (1) Bhikkhus, I do not see even one other form that is as tantalizing, sensu ous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsurpassed security from bondage as the form of a woman. Beings; who are with lust(raag) for the form of a woman— ravenous, tied to it, infatuated, and blindly absorbed in it 1031 — sorrow for . a long time under the control of a woman's form. (2) I do not see even one other sound . . . (3) . . . even one other odor . . . (4) . . . even one other taste . . . (5) . . . even one other touch that is as tantalizing, sensuous, intoxicating, captivating, infatuating, and as much of an obstacle to achieving the unsur passed security from bondage as the touch of a woman. Beings who are lustful for the touch of a woman — ravenous, tied to it, infatuated, and blindly absorbed in it — sorrow for a long time under the control of a woman's touch.

"Bhikkhus(Monks), while walking, a woman obsesses the mind of a man; while standing . . . while sitting . .. while lying down . . . while laughing . . . while speaking . . . while sing ing . . while crying a woman obsesses the mind of a man. When swollen, 1052 too, a woman obsesses the mind of a man. Even when dead, a woman obsesses the mind of a man. If, bhikkhus, one could rightly say of anything: 'Entirely a snare of Mara' it is precisely of women that one could say this." 1053 [69]

One might talk with a murderous foe, one might talk with an evil spirit, one might even approach a viper whose bite means certain death; but with a woman, one to one, one should never talk.

They bind one whose mind is muddled with a glance and a smile, with their dress in disarray, and with gentle speech.

It is not safe to approach 1054 such a person though she is swollen and dead.

These five objects of sensual pleasure are seen in a woman's body: forms, sounds, tastes, and odors, and also delightful touches.

Those swept up by the flood of sensuality, who do not fully understand sense pleasures, are plunged headlong into samsara, [into] time, destination, and existence(bhavo/cause for rebirth) upon existence(bhavo/cause for rebirth), 1055

But those who have fully understood sense pleasures live without fear from any quarter.

Having attained the destruction of the taints, while in the world, they have gone beyond.

56 Preceptor (Upajjhaya sans. Upadhyaya)
Then a certain bhikkhu approached his own preceptor and said to him: "Bhante, my body now seems as if it has been drugged, I have become disoriented, and the teachings are no longer clear to me. Dullness and drowsiness obsess my mind. I live the brahmacariya(celibate holy life) dissatisfied and have doubt about the teachings." 1056

Then the preceptor took his pupil to the Lord(Buddha). He paid homage to the Lord(Buddha), sat down to one side, and told the Lord(Buddha) what his pupil had said. [70] [The Lord(Buddha) said:]

"So it is, bhikkhu! (1) When one is unguarded in the doors of the sense faculties, (2) immoderate in eating, (3) and not intent on wakefulness; (4) when one lacks insight(vipassana) into beneficial(kusala) qualities (5) and does not dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night, one's body seems as if it had been drugged, one becomes disoriented, and the teachings are no longer clear to one. Dullness and drowsiness obsess one's mind. One lives the brahmacariya(celibate holy life) dissatisfied and has doubt about the teachings.

"Therefore, bhikkhu, you should train yourself thus: (1) 'I will be guarded in the doors of the sense faculties, (2) mod erate in eating, (3) and intent on wakefulness; (4) I will have insight(vipassana) into beneficial(kusala) qualities(Dhamma) (5) and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night.' It is in such a way, bhikkhu, that you should train yourself."

Then, having received such an exhortation from the Lord(Buddha) , that bhikkhu rose from his seat, paid homage to the Lord(Buddha) , circumambulated him keeping the right side toward him, and departed. Then, dwelling alone, withdrawn, alertful, ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge(abhinna), in this very life, that unsurpassed con summation of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being." And that bhikkhu became one of the arahants.

Then, after attaining arahantship, that bhikkhu approached his preceptor and said to him: "Bhante, my body now no longer seems as if it had been drugged, I have become well oriented, and the teachings are clear to me. Dullness and drowsiness do not obsess my mind. I live the brahmacariya(celibate holy life) joyfully and have no doubt about the teachings."

Then the preceptor took his pupil to the Lord(Buddha). [71] He paid homage to the Lord(Buddha), sat down to one side, and told the Lord(Buddha) what his pupil had said. [The Lord(Buddha) said:]

"So it is, bhikkhu! When one is guarded in the doors of the sense faculties, moderate in eating, and intent on wakefulness; when one has insight(vipassana) into beneficial(kusala) qualities(Dhamma) and dwells intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night, one's body does not seem as if it had been drugged, one becomes well oriented, and the teachings are clear to one. Dullness and drowsiness do not obsess one's mind. One lives the brahmacariya(celibate holy life) joyfully and has no doubt about the teachings.

"Therefore, bhikkhus, 1057 you should train yourselves thus: (1) 'We will be guarded in the doors of the sense faculties, (2) moderate in eating, and (3) intent on wakefulness; (4) we will have insight(vipassana) into beneficial(kusala) qualities(Dhamma) (5) and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night.' It is in such a way, bhik khus, that you should train yourselves,"

==== 57 Themes (Abhinhapaccavekkhitabbathana)

"Bhikkhus(monks), there are these five themes that should often be reflected upon by a woman or a man, by a householder or one gone forth[into hermit life]. 1058 What five? (1) A woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am subject to old age; I am not exempt from old age.' (2) A woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am subject to illness; I am not exempt from illness.' (3) A woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am subject to death; I am not exempt from death.' (4) A woman or a man, a householder or one gone forth[into hermit life], should often reflect [72] thus: 'I must be parted and separated from everyone and everything dear and agreeable to me.' 105 ' (5) A woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am the owner of my kamma(karma/deeds), the heir of my kamma(karma/deeds); I have kamma(karma/deeds) as my origin, kamma(karma/deeds) as my relative, kamma(karma/deeds) as my resort; I will be the heir of whatever kamma(karma/deeds), good or bad, that I do.'

(1) "For the sake of what benefit should a woman or a man, a householder or one gone forth[into hermit life], often reflect thus: 'I am sub ject to old age; I am not exempt from old age'? In their youth beings are intoxicated with their youth, and when they are intoxicated with their youth they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with youth is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am subject to old age; I am not exempt from old age.'

(2) "And for the sake of what benefit should a woman or a man, a householder or one gone forth[into hermit life], often reflect thus: 'I am subject to illness; I am not exempt from illness'? In a state of health beings are intoxicated with their health, and when they are intoxicated with their health they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with health is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I am subject to illness; I am not exempt from illness.'

(3) “And for the sake of what benefit should a woman or a man,. a householder or one gone forth[into hermit life], often reflect thus: 'I am subject to death; I am not exempt from death'? During their lives beings are intoxicated with life, and when they are intoxi cated with life they engage in misconduct by body, speech, [73] and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or dimin ished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I arri subject to death; I am not exempt from death.'

(4) “And for the sake of what benefit should a woman or a man, a householder or one gone forth[into hermit life], often reflect thus: 'I must be parted and separated from everyone and everything dear and agreeable to me'? Beings have desire and lust(raag) in regard to those people and things that are dear and agreeable, and excited by this lust(raag), they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the desire and lust(raag) in regard to everyone and everything dear and agree able is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth[into hermit life], should often reflect thus: 'I must be parted and separated from everyone and everything dear and agreeable to me.'

(5) “And for the sake of what benefit should a woman or a man, a householder or one gone forth[into hermit life], often reflect thus: 'I am the owner of my kamma(karma/deeds), the heir of my kamma(karma/deeds); I have kamma(karma/deeds) as my origin, kamma(karma/deeds) as my relative, kamma(karma/deeds) as my resort; I will be the heir of whatever kamma(karma/deeds), good or bad, that I do'? People engage in misconduct by body, speech, and mind. But when one often reflects Upon this theme, such misconduct is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: 'I am the owner of my kamma(karma/deeds), the heir of my kamma(karma/deeds); I have kamma(karma/deeds) as my origin, kamma(karma/deeds) as my relative, kamma(karma/deeds) as my resort; I will be the heir of whatever kamma, good or bad, that I do.'

(1) "This noble disciple reflects thus: [74] 'I am not the only one who is subject to old age, not exempt from old age. All beings that come and go, that pass away and undergo rebirth, are subject to old age; none are exempt from old age.' As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fet ters are entirely abandoned and the underlying tendencies are uprooted. 5060.

(2) "This noble disciple reflects thus: 'I am not the only one who is subject to illness, not exempt from illness. All beings that come and go, that pass away and undergo rebirth, are subject to illness; none are exempt from illness.' As he often reflects on this theme, the path is generated. He pursues this path, devel ops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.

(3) "This noble disciple reflects thus: 'I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.' As he often reflects on this theme, the path is generatedHe pursues this path, devel ops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.

(4) "This noble disciple reflects thus: T am not the only one who must be parted and separated from everyone and every thing dear and agreeable. All beings that come and go, that pass away and undergo rebirth, must be parted and separated from everyone and everything dear and agreeable.' As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.

(5) "This noble disciple reflects thus: 'I am not the only one who is the owner of one's kamma(karma/deeds), the heir of one's kamma(karma/deeds); who has kamma(karma/deeds) as one's origin, kamma(karma/deeds) as one's relative, kamma(karma/deeds) as one's resort; who will be the heir of whatever kamma(karma/deeds), good or bad, that one does. All beings that come and go, that pass away and undergo rebirth, are owners of their kamma(karma/deeds), heirs of their kamma(karma/deeds); ah have kamma(karma/deeds) as their origin, kamma(karma/deeds) as their relative, kamma(karma/deeds) as their resort; all will be heirs of whatever kamma, good or bad, that they do' [75] As he often reflects on this theme, the path is generated. He pursues this path, devel ops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.

"Worldlings subject to illness, 1061 old age, and death are disgusted [by other people] who exist in accordance with their nature.

"If I were to become disgusted with beings who have such a nature, that would not be proper for me since I too have the same nature.

While I was dwelling thus, having known the state without acquisitions, I overcame all intoxications — intoxication with health, with youth, and with life — having seen security in renunciation. 1062

"Zeal then arose in me as I clearly saw nibbana(nirvana). Now I am incapable of indulging in sensual pleasures. ' Relying on the brahmacariya(celibate holy life), never will I turn back."

58 Licchavi Youths
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and entered Vesali for alms. Having walked for alms in Vesali, after the meal, when he had returned from his alms round, he entered the Great Wood and sat down at the foot of a tree to dwell for the day.

Now on that occasion a number of Licchavi youths had taken their strung bows and were walking and wandering in the Great Wood, accompanied by a pack of dogs, when they saw the Lord(Buddha) seated at the foot of a tree to dwell for the day. When they saw him, they put down their strung bows, sent the dogs off to one side, and approached him. They paid homage to the Lord(Buddha) [76] and silently stood in attendance upon him with their hands joined in reverential salutation.

Now on that occasion the Licchavi youth Mahanama was walking and wandering for exercise in the Great Wood when he saw the Licchavi youths silently standing in attendance upon the Lord(Buddha) with their hands joined in reverential saluta tion.. He then approached the Lord(Buddha), paid homage to him, sat down to one side, and uttered this inspired utterance: "They will be Vajjis! They will be Vajjis!"

[The Lord(Buddha) said;] "But why, Mahanama, do you say: 'They will be Vajjis! They will be. Vajjis!'?"

"These Licchavi youths, Bhante, are violent, rough, and brash. They are always plundering any sweets that are left as gifts among families, whether sugar cane, jujube fruits, cakes, pies, or sugarballs, and then they devour them. They give women and girls of respectable families blows on their backs. 1063 Now they are standing silently in attendance upon the Lord(Buddha) with their hands joined in reverential salutation."

"Mahanama, in whatever clansman five qualities are found — whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guildmaster, or one of those who exercise private rulership over various clans— only growth is to be expected, not decline. What five?

(1) "Here, Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clans man honors, respects, esteems, [77] and venerates his parents. His parents, being honored, respected, esteemed, and vener ated, have compassion on him with a good heart, thinking: 'May you live long and maintain a long life span.' When a clans man's parents have compassion for him, only growth is to be expected for him, not decline.

(2) "Again, Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clans man honors, respects, esteems, and venerates his wife and children, his slaves, workers, and servants. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: 'May you live long!' When a clansman's wife and children, slaves, workers, and servants have compassion for him, only growth is to be expected for him, not decline.

(3) "Again, Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clans man honors, respects, esteems, and venerates the owners of the neighboring fields and those with whom he does business. 1064 Being honored, respected, esteemed, and venerated, they have : compassion on him with a good heart, thinking: 'May you live long!' When the owners of the neighboring fields and those with whom he does business have compassion for a clansman, only growth is to be expected for him, not decline.

(4) "Again, Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clans man honors, respects, esteems, and venerates the oblational dei ties. 1065 Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: 'May you live long!' When the oblational devtas(angels) have compassion for a clansman, only growth is to be expected for him, not decline..

(5) "Again, Mahanama, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteously gained, a clansman honors, respects, esteems, and venerates ascetics and brahmins. Being honored, respected, esteemed, and venerated, they have com passion on him with a good heart, thinking: 'May you live long!' When ascetics and brahmins have compassion [78] for a clans man, only growth is to be expected for him, not decline.

"Mahanama, in whatever clansman these five qualities are found — whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guild master, or one of those who exercise private rulership over vari ous clans — only growth is to be expected, not decline."

He always does his duty toward his parents; he promotes the welfare of his wife and children. He takes care of the people in his home and those who live in dependence on him.

The wise person, charitable and virtuous, acts for the good of both kinds of relatives, those who have passed away and those still living in this world.

[He benefits] ascetics and brahmins, and [also] the devtas(angels); he is one who gives rise to joy while living a righteous life at home.

Having done what is good, he is worthy of veneration and praise. They praise him here in this world and after death he rejoices in heaven.

59 Gone into Hermit Life in Old Age (1) (Vuddhapabbajita sans. Vriddha pravarjita)
"Bhikkhus(Monks), it is rare to find one gone forth[into hermit life] in old age who pos sesses five qualities. What five? It is rare to find one gone forth[into hermit life] in old age (1) who is astute; (2) who has the proper manner; (3) who is learned; (4) who can speak on the Dhamma; and (5) who is an expert on the discipline. It is rare to find one gone forth[into hermit life] in old age, who possesses these five qualities."

60 Gone into Hermit Life in Old Age (2) (Vuddhapabbajita sans. Vriddha pravarjita)
"Bhikkhus(Monks), it is rare to find one gone forth[into hermit life] in old age who pos sesses five qualities. What five? It is rare to find one gone forth[into hermit life] in old age who is easy to correct; [79] (2) who firmly retains in mind what he has learned; (3) who accepts instruction respect fully; (4) who can speak on the Dhamma; and (5) who is an expert on the discipline. It is rare to find one gone forth[into hermit life] in old age who possesses these five qualities."

61 Perceptions (1)(Sanna1 sans. Sangya)
"Bhikkhus(Monks), these five cognitions/understandings/perceptions(sanna/sangya), when developed and culti vated, are of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as their goal. What five? The perception(sanna/sangya) of unattractiveness, the perception(sanna/sangya) of death, the perception(sanna/sangya) of danger, the perception(sanna/sangya) of the repulsiveness of food, and the perception(sanna/sangya) of non-delight in the entire world. 1066 These five perceptions(sanna/sangya), when developed and cultivated, are of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as their goal."

62 Perceptions (2) (Sanna2 sans. Sangya)
"Bhikkhus(Monks), these five, perceptions(sanna/sangya), when developed and culti vated, are of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as their goal. What five? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of non-self, the perception(sanna/sangya) of death, the perception(sanna/sangya) of the repulsiveness of food, and the perception(sanna/sangya) of non-delight in the entire world. 1067 [80] These five perceptions(sanna/sangya), when developed and cultivated, are of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as their goal."

==== 63 Growth (1) (Vaddhi1 sans. Vriddhi)

"Bhikkhus(monks), growing in five ways, a male noble disciple grows by a noble growth, and he absorbs the essence and the best of this life. What five? He grows in faith, virtuous behavior, learning, generosity, and panna(divine knowledge). Growing in these five ways, a male noble disciple grows by a noble growth, and he absorbs the essence and the best of this life."

He who grows in faith and virtuous behavior, in panna(divine knowledge), generosity, and learning— such a discerning superior man absorbs for himself the essence of this life.

64 Growth (2) (Vaddhi2 sans. Vriddhi)
"Bhikkhus(Monks), growing in five ways, a female noble disciple grows by a noble growth, and she absorbs the essence and the best of this life. What five? She grows in faith, virtuous behavior, learn ing, generosity, and panna(divine knowledge). Growing in these five ways, a female noble disciple grows by a noble growth, and she absorbs the essence and the best of this life."

She who grows in faith and virtuous behavior, in panna(divine knowledge), generosity, and learning— such a virtuous female lay follower absorbs for herself the essence of this life. [81]

65 Discussion (Sakaccha)
"Bhikkhus(Monks), when a bhikkhu(monk) possesses five qualities, it is fitting for his fellow monks to hold a discussion with him. What five? (1) Here, a bhikkhu is himself accomplished in virtuous behav ior, and he answers questions that come up in a discussion on accomplishment(sampada) in virtuous behavior. (2) He is himself accom plished in samadhi(self absorption/trance), and he answers questions that come up in a discussion on accomplishment(sampada) in samadhi(self absorption/trance). (3) He is himself accomplished in panna(divine knowledge), and he answers questions that come up in a discussion on accomplishment(sampada) in panna(divine knowledge).

(4) He is himself accomplished in liberation, and he answers questions that come up in a discussion on accomplishment(sampada) in liberation. (5) He is himself accomplished in the knowledge and vision.of liberation, and he answers questions that come up in a discussion on accomplishment(sampada) in the knowledge and vision of liberation. When a bhikkhu possesses these five qualities, it is fitting for his fellow monks to hold a discussion with him."

66 Way of Life (Sajiva)
"Bhikkhus(Monks), when a bhikkhu possesses five qualities, it is fitting for his fellow monks to live together with him. 1068 What five? (1) Here, a bhikkhu is himself accomplished in virtuous behavior, and he answers questions posed during a discussion on accom plishment in virtuous behavior. (2) He is himself accomplished in samadhi(self absorption/trance), and he answers questions posed during a dis cussion on accomplishment(sampada) in samadhi(self absorption/trance). (3) He is himself accomplished in panna(divine knowledge), and he answers questions posed during a discussion on accomplishment(sampada) in panna(divine knowledge). (4) He is himself accomplished in liberation, and he answers questions posed during a discussion on accomplishment(sampada) in liberation. (5) He is himself accomplished in the knowledge and vision of liberation, and he answers questions posed during a discussion on accomplishment(sampada) in the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan). When a bhikkhu possesses these five qualities, it is fitting for his fellow monks to live together with him."

67 Bases for Psychic Potency(Magic) (1) (Iddhipada1)
"Bhikkhus(Monks), when any bhikkhu or Bhikkhuni(nun)develops and cul tivates five things, one of two fruits is to be expected: [82] either final knowledge in this very life or, if there is a residue remain ing, the state of non-returning(no earthly rebirth,anagami). What five?.

"(1) Here, a bhikkhu develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to desire and activities of striv ing. (2) He develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to energy(exertion/viriya) and activities of striving. (3) He develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to mind and activities of striving. (4) He develops the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to investigation and activities of striving. 1069 (5) Enthusiasm itself is the fifth. 1070

"When, bhikkhus, any bhikkhu or Bhikkhuni(nun)develops and cultivates these five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning(no earthly rebirth,anagami)."

68 Bases for Psychic Potency(Magic) (2) (Iddhipada2)
"Bhikkhus(Monks), before my enlightenment, while I was just a bodhi satta, not yet fully enlightened, I developed and cultivated five things. What five?

"(1) I developed the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to desire and activities of striving. (2) I devel oped the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to energy(exertion/viriya) and activities of striving. (3) I developed the basis for psychic potency(magic/iddhi) that possesses samadhi(self absorption/trance) due to mind and activities of striving. (4) I developed the basis for psychic potency that possesses samadhi(self absorption/trance) due to investigation and activities of striving. (5) Enthusiasm itself was the fifth.

"Because I had developed and cultivated these things with enthusiasm as the fifth, there being a suitable basis, I was capa ble of realizing any state realizable by direct knowledge(abhinna) toward which I inclined my mind.

"If I wished: 'May I wield the various kinds of psychic potency(magic/iddhi): having been one, may I become many . . . [as in 5:23] . . . may I exercise mastery with the body as far as the brahma world.' I was capable of realizing it, there being a suitable basis . . [as in 5:23]....

"If I wished: [83] 'May I, with the destruction of the taints, in this very life realize for myself with direct knowledge(abhinna) the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, may I dwell in it, I was capable of realizing it, there being a suitable basis."

69 Disenchantment (Nibbida)
"Bhikkhus(Monks), these five things, when developed and cultivated, lead exclusively to disenchantment(nibbida), to dispassion(viraga), to cessation, to peace, to direct knowledge(abhinna), to enlightenment, to nibbana(nirvana). What five? Here, a bhikkhu dwells watching(in meditation/anupassi) the unat tractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) ; and he has the perception(sanna/sangya) of death well established internally. These five things, when developed and cultivated, lead exclusively to disenchantment(nibbida), to dispassion(viraga), to cessation, to peace, to direct knowledge, to enlightenment, to nibbana(nirvana)."

70 Destruction of the Taints (Asavakkhaya sans. Ashrava-kshaya)
"Bhikkhus(Monks), these five things, when developed and cultivated, lead to the destruction of the taints. What five? Here, a bhik khu dwells watching(in meditation/anupassi) the unattractiveness of the body, per ceiving the repulsiveness of food, perceiving non-delight in the entire world, watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena; and he has the perception(sanna/sangya) of death well established internally. These five things, when developed and cultivated, lead to the destruction of the taints." [84]

71 Liberation of Mind (1) (Cetovimuttiphala1 sans. Ceto-Vimukti-phala)
"Bhikkhus(Monks), these five things, when developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by panna(divine knowledge) as their fruit, liberation by panna(divine knowledge) as their fruit and benefit. 1071 What five?

Here, a bhikkhu dwells watching(in meditation/anupassi) the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non delight in the entire world, watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) ; and he has the perception(sanna/sangya) of death well established internally. These five things, when developed and cultivated, have liberation of mind as their fruit, libera tion of mind as their fruit and benefit; they have liberation by panna(divine knowledge) as their fruit, liberation by panna(divine knowledge) as their fruit and benefit.

"When a bhikkhu is liberated in mind and liberated by panna(divine knowledge), he is called a bhikkhu who has removed the crossbar filled in the moat, pulled out the pillar, a boltless one, a noble one with banner lowered, with burden dropped, detached. 1072

"And how has a bhikkhu removed the crossbar? Here, a bhik khu has abandoned ignorance, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has removed the crossbar.

"And how has a bhikkhu filled in the moat? Here, a bhikkhu has abandoned the wandering on in rebirth that brings renewed existence(bhavo/cause for rebirth); he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has filled in the moat.

"And how has a bhikkhu pulled out the pillar? [85] Here, a bhikkhu has abandoned craving(tanha/trishna), cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu has pulled out the pillar.

"And how is a bhikkhu a boltless one? Here, a bhikkhu has abandoned the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that a bhikkhu is a boltless one.

"And how is a bhikkhu(monk) a noble one with banner lowered, with burden dropped, detached? Here, a bhikkhu has aban doned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future aris ing. It is in this way that a bhikkhu is a noble one with banner lowered, with burden dropped, detached."

72 Liberation of Mind (2) (Cetovimuttiphala2 sans. Ceto-Vimukti-phala)
"Bhikkhus(Monks), these five things, when developed and cultivated, have liberation of mind as their fruit, liberation of mind as their fruit and benefit; they have liberation by panna(divine knowledge) as their fruit, liberation by panna(divine knowledge) as their fruit and benefit. What five? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in the impermanent, the perception(sanna/sangya) of non-self in what is suffering, the perception(sanna/sangya) of abandoning, the perception(sanna/sangya) of dispassion(viraga). 1073 These five things, when developed and cultivated, have libera tion of mind as their fruit, liberation of mind as their fruit and benefit; they have-liberation by panna(divine knowledge) as their fruit, liberation by panna(divine knowledge) as their fruit and benefit.

"When a bhikkhu is liberated in mind and liberated by wis dom, he is called a bhikkhu who has removed the crossbar, filled in the moat, pulled out the pillar, a boltless one, a noble one with banner lowered, with burden dropped, detached.

"And how is a bhikkhu one who has removed the cross bar? . ... [all as in 5:71, down:] [86] ... It is in this way that a bhik khu is a noble one with banner lowered, with burden dropped, detached."

73 One Who Dwells in the Dhamma (1) (Dhammavihari1 sans. Dharma-vihari)
Then a certain bhikkhu approached the Lord(Buddha), paid hom age to him, sat. down to one side, and said:

"It is said, Bhante, 'one who dwells in the Dhamma, one who dwells in the Dhamma' 1074 In what way is a bhikkhu one who dwells in the Dhamma?"

(1) "Here, bhikkhu, a bhikkhu learns the Dhamma(path): the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers. He passes the day in learning the Dhamma but neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is called a bhikkhu who is absorbed in learning, not one who dwells in the Dhamma. [87]

(2) "Again, a bhikkhu teaches the Dhamma to others in detail as he has heard and learned it. He passes the day communicat ing the Dhamma 1075 but neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is called a bhikkhu who is absorbed in communication, not one who dwells in the Dhamma. '

(3) "Again, a bhikkhu recites the Dhamma in detail as he has heard it and learned it. He passes the day in recitation but neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is called a bhikkhu who is absorbed in recitation, not one who dwells in the Dhamma.

(4) “Again, a bhikkhu(monk) ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. He passes the day in thinking about the Dhamma but neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is called a bhikkhu who is absorbed in thought, not one who dwells in the Dhamma.

(5) “Here, a bhikkhu learns the Dhamma — the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers — but he does not pass the day [solely] in learning the Dhamma. He does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. 1076 It is in this way that a bhikkhu is one who dwells in the Dhamma.

“Thus, bhikkhu, I have taught the one absorbed in learning, the one absorbed in communication, the one absorbed in recita tion, the one absorbed in thought, and the one who dwells in the Dhamma. Whatever should be done by a compassionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhu, do not be slothful. Do not have cause to regret it later. This is our instruction to you." [88]

74 One Who Dwells in the Dhamma (2) (Dhammavihari2 sans. Dharma vihari)
Then a certain bhikkhu approached the Lord(Buddha), paid hom age to him, sat down to one side, and said:

“It is said, Bhante, 'one who dwells in the Dhamma, one who dwells in the Dhamma.' In what way is a bhikkhu one who dwells in the Dhamma?"

(1) “Here, bhikkhu, a bhikkhu learns the Dhamma(path) — the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers — but he does not go further and under stand its meaning with panna(divine knowledge). 1077 This is called a bhikkhu who is absorbed in learning, not one who dwells in the Dhamma.

(2) “Again, a bhikkhu teaches the Dhamma to others in detail as he has heard, and learned it, but he does not go further and understand its meaning with panna(divine knowledge). This is called a bhikkhu who is absorbed in communication, not one who dwells in the Dhamma.

(3) " Again, a bhikkhu recites the Dhamma in detail as he has heard it and learned it, but he does not go further and under stand its meaning with panna(divine knowledge). This is called a bhikkhu who is absorbed in recitation, not one who dwells in the Dhamma.

(4) "'Again, a bhikkhu ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it, but he does not go further and understand its meaning with panna(divine knowledge). This is called a bhikkhu who is absorbed in thought, not one who dwells in the Dhamma.

(5) "Here, a bhikkhu learns the Dhamma — the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers — but he goes further and understands its meaning with panna(divine knowledge). It is in this way that a bhikkhu is one who dwells in the Dhamma.

"Thus, bhikkhu, I have taught the one absorbed in learning, [89] the one absorbed in communication, the one absorbed in recitation, the one absorbed in thought, and the one who dwells in the Dhamma. Whatever should be done by a compassionate teacher out of compassion for his disciples, seeking their wel fare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhu, do not be slothful. Do not have cause to regret it later. This is our instruction to you."

75 Warriors (1) (Yodhajiva1)
"Bhikkhus(Monks), there are these five kinds of warriors found in the world. What five?

(1) "Here, some warrior, when he sees the cloud of dust, 1078 sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the first kind of warrior found in the world.

(2) "Again, some warrior can endure the cloud of dust, but when he sees the crests of the flags, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the second kind of war rior found in the world.

(3) "Again, some warrior can endure the cloud of dust and the crests of the flags, but when he hears the uproar, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a warrior here. This is the third kind of warrior found in the world.

(4) "Again, some warrior can endure the cloud of dust, the crests of the flags, and the uproar, but he is struck down and wounded by blows. There is, bhikkhus, such a warrior here. This is the fourth kind of warrior found in the world.

(5) "Again, some warrior can endure the cloud of dust, the crests of the flags, the uproar, 190] and the blows. Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a warrior here. This is the fifth kind of warrior found in the world.

"These are the five kinds of warriors found in the world.

"So too, there are these five kinds of persons similar to war riors found among the bhikkhus. What five?

(1) "Here, some bhikkhu, when he sees the cloud of dust, sinks, founders, does not brace himself, and cannot maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the training, and reverts to the lower life. 1079 What is the cloud of dust in his case? The bhikkhu hears: Tn such and such a village Or town the women or girls are beautiful, attractive, graceful, possessing supreme beauty of complexion.' Having heard this, he sinks, founders, does not brace himself, and can not maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the cloud of dust in his case. I say that this person is just like the warrior who, when he sees the cloud of dust, sinks, found ers, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus.

(2) "Again, some bhikkhu can endure the cloud of dust, but when he sees the crests of the flags, he sinks, founders, does not brace himself, and cannot maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the train ing, and reverts to the lower life. What are the crests of the flags in his case? The bhikkhu does not hear: 'In such and such a village or town the women or girls are beautiful, attrac tive, graceful, possessing supreme beauty of complexion,' but he himself sees a woman or a girl who is beautiful, attractive,, graceful, possessing supreme beauty of complexion. Having seen her, he sinks, founders, does not brace himself, and [91] cannot maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the training, and reverts to the lower life. These are the crests of the flags in his case. I say that this person is just like the warrior who can endure the cloud of dust, but when he sees the crests of the flags, he sinks, founders, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus.

(3) "Again, some bhikkhu can endure the cloud of dust and the -crests of the flags, but when he hears the uproar, he sinks, founders, does not brace himself, and cannot maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the training, and reverts to the lower life. What is the uproar in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, smiles at him, chats with him, laughs at him, and teases him. As the woman is smiling at him, chatting with him, laughing at him, and teasing him, he sinks, founders, does not brace himself, and cannot maintain the brahmacariya(celibate holy life). He discloses his weakness in the training, gives up the training, and reverts to the lower life. This is the uproar in his case. I say that this person is just like the warrior who can endure the cloud of dust and the crests of the flags, but when he hears the uproar, he sinks, found ers, does not brace himself, and cannot enter the battle. There is, bhikkhus, such a person here. This is the third kind of person similar to a warrior found among the bhikkhus.

(4) "Again, some bhikkhu can endure the cloud of dust, the crests of the flags, and the uproar, but he is struck down and wounded by a blow. What is the blow in his case? When the bhikkhu has gone to the forest, to the foot of a tree, [92] or to an empty hut, a woman approaches him, sits down or lies down next to him, and embraces him. When she does so, he has sexual intercourse with her without having given up the training and disclosed his weakness. This is the blow in his case. I say that this person is just like the warrior who can endure the cloud of dust, the crests of the flags, and the uproar, but who is struck down and wounded by a blow. There is, bhikkhus, such a person here. This is the fourth kind of person similar to a warrior found among the bhikkhus.

(5) "Again, some bhikkhu can endure the clouds of dust, the crests of the flags, the uproar, and a blow. Having triumphed in that battle, he emerges victorious and settles at the head of the battlefield. What is the victory in his case? When the bhikkhu has gone to the forest, to the foot of a tree, or to an empty hut, a woman approaches him, sits down or lies down next to him, and embraces him. But he disentangles himself, frees himself, and goes off wherever he wants.

"He resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle highland, the open air, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and estab lishing mindfulness(meditation/sati) in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate toward all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, perceptive of light, mindful(meditating/sati) and completely comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, [93] unperplexed about beneficial(kusala) qualities(Dhamma); he purifies his mind from doubt.

"Having abandoned these five hindrances, defilements' of the mind that weaken panna(divine knowledge), secluded from sensual pleasures, secluded from harmful(akusala) states, he enters and dwells in the first jhana(trance state) . . . the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

"When his mind is thus self-absorbed(in-trance/samahita), purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. 1080 He understands as it really is: 'This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering.' He understands as it really is: 'These are the taints.' He understands as it really is: 'This is the origin of the taints.' He understands as it really is: 'This is the cessation of the taints.' He understands as it really is: 'This is the way leading to the cessation of the taints.' When he knows and sees thus, his mind is liberated from the taint of sensual(sexual) desire, from the taint of existence(bhavo/cause for rebirth), and from the taint of ignorance. When it is liberated, there comes the knowledge: '[It's] liberated.' He understands: 'Destroyed is rebirth, the spiri tual life has been lived, what had to be done has been done, there is no more coming back to any state of being.' This is his victory in battle.

"Bhikkhus(Monks), I say that this person is like the warrior who can endure the cloud of dust, the crests of the flags, the uproar, and the blow, and who, having triumphed in that battle, emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a person here. This is the fifth kind of person similar to a warrior found among the bhikkhus.

"These are the five kinds of persons similar to warriors found among the bhikkhus."

76 Warriors (2) (Yodhajiva2)
"Bhikkhus(monks), there are these five kinds of warriors found in the world. What five?

(1) "Here, some warrior takes up a sword and shield, [94] arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes slay him and finish him off. There is, bhikkhus, such a warrior here. This is the first kind of warrior found in the world.

(2) "Again, some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes wound him. [His comrades] carry him off apd bring him to his relatives. While he is being brought to his relatives, he dies along the way even before he arrives. There is, bhikkhus, such a warrior here. This is the second kind of warrior found in the world.

(3) "Again, some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes wound him. [His comrades] carry him off and bring him to his relatives. His relatives nurse him and look after him, but while they are doing so he dies from that injury. There is, bhikkhus, such a warrior here. This is the third kind of warrior found in the world.

(4) " Again, some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. He strives and exerts himself in the battle, but his foes wound him. [His comrades] carry him off and bring him to his relatives. His relatives nurse him and look after him, and as a result he recov ers from that injury. There is, bhikkhus, such a warrior here. This is the fourth kind of warrior found in the world.

(5) "Again, some warrior takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle. Having triumphed in that battle, he emerges victorious [95] and settles at the head of the battlefield. There is, bhikkhus, such a warrior here. This is the fifth kind of warrior found in the world;

"These are the five kinds of warriors found in the world.

"So too, there are these five kinds of persons similar to war riors found among the bhikkhus. What five?

(1) "Here, some bhikkhu(monk) dwells in dependence upon a cer tain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust(raag) invades his mind. With his mind invaded by lust(raag), he has sexual intercourse without having disclosed his weakness and given up the training. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, and whose foes slay him and finish him off while he is striving and exerting himself in battle. There is, bhikkhus, such a person here. This is the first kind of person similar to a warrior found among the bhikkhus.

(2) "Again, some bhikkhu dwells in dependence upon a cer tain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust(raag) invades his mind. With his mind invaded by lust(raag), he burns bodily and mentally [with the fever of lust(raag)]. He thinks: 'Let me return to the monastery [96] and inform the bhikkhus: "Friends, I am obsessed by lust(raag), oppressed by lust(raag). I cannot maintain the brahmacariya(celibate holy life). Having disclosed my weakness in the training, I will give up the training and revert to the lower life" While he is returning to the monastery, even before he arrives, he dis closes his weakness in the training, gives up the training, and reverts to the lower life along the way. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives but dies along the way even before he arrives. There is, bhikkhus, such a person here. This is the second kind of person similar to a warrior found among the bhikkhus.

(3) "Again, some bhikkhu dwells in dependence upon a cer tain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust(raag) invades his mind. With his mind invaded by lust(raag), he burns bodily and mentally [with the fever of lust(raag)]. He thinks:'Let me return to the monastery and inform the bhikkhus: "Friends, I am obsessed by lust(raag), oppressed by lust(raag). I cannot maintain the brahmacariya(celibate holy life).. Having disclosed my weakness in the training, I will give up the training and revert to the lower life" He returns to the monastery and informs the bhikkhus: 'Friends, I am obsessed by lust(raag), oppressed by lust(raag). I cannot maintain the brahmacariya(celibate holy life). Having disclosed my Weakness in the training, I will give up the training and revert to the lower life.' His fellow monks then exhort and instruct him: [97] 'Friend, the Lord(Buddha) has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. 108 ' With the simile of the skeleton the Lord(Buddha) has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the piece of meat . v with the simile of the grass torch . .‘.with the simile of the charcoal pit . . . with the simile of the dream . . . with the simile of the borrowed goods. . . with the simile of fruits on a tree. . . with the simile of the butcher's knife and block. . . with the simile of the sword stake. . . with the simile of the snake's head, the Lord(Buddha) has stated that sen sual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the brahmacariya(celibate holy life). Do not think yoh are unable to follow the training, give it up, and revert to the lower life.' While he is being exhorted and instructed by his fellow monks in this way, he protests: 'Friends, although the Lord(Buddha) has stated that sensual pleasures pro vide little gratification, much suffering and anguish, and that the danger in them is more, still, I am unable to maintain the brahmacariya(celibate holy life). Having disclosed my weakness in the training, I will give up the training and revert to the lower life.' Having disclosed his weakness in the training, he gives up the training and reverts to the lower life. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, is wounded by his foes while he strives and exerts himself in the battle, and is then carried off [98] and brought to his relatives, who nurse him and look after him, but who dies from that injury. There is, bhik khus. Such a person here. This is the third kind of person similar to a warrior found among the bhikkhus.

(4) "Again, some bhikkhu dwells in dependence Upon a certain village or town. In the morning, he dresses, takes his robe and bowl, and enters that village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust(raag) invades his mind. With his mind invaded by lust(raag), he burns bodily and mentally [with the fever of lust(raag)]. He thinks: 'Let me return to the monastery and inform the bhikkhus: "Friends, I am obsessed by lust(raag), oppressed by lust(raag). I cannot maintain the brahmacariya(celibate holy life). Having disclosed my weakness in the training, I will give up the training and reveft to the lower life."' He returns to the monastery and informs the bhikkhus: 'Friends, I am obsessed by lust(raag), oppressed by lust(raag). I cannot maintain the brahmacariya(celibate holy life). Having disclosed my weakness in the training, I will give up the training and revert to the lower life.' His fellow monks then exhort and instruct him: 'Friend, the Lord(Buddha) has stated that sensual pleasures provide little gratification, much suffering and anguish, and that the danger in them is more. With the simile of the skeleton . . . [99] . . .with the simile of the snake's head, the Lord(Buddha) has stated that sensual plea sures provide little gratification, much suffering and anguish, and that the danger in them is more. Enjoy the brahmacariya(celibate holy life). Do not think you are unable to follow the training, give it up, and revert to the lower life.' While he is being exhorted and instructed by his fellow monks in this way, he says: 'I will try, friends, I will carry on, I will enjoy it. I won't think I am unable to follow the training' give it up, and revert to the lower life. This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, and enters the fray of battle, who is wounded by his foes while he strives and exerts himself in the battle, and is then carried off and brought to his relatives, who nurse him and look after him, and who then recovers from that injury. There is, bhikkhus, such a per son here. This is the fourth kind of person similar to a warrior found among the bhikkhus.

(5) "Again, some bhikkhu dwells in dependence upon a cer tain village or town. In the morning he dresses, takes his robe and bowl, and enters that village or town for alms with body, speech, and mind guarded, mindfulness(meditation/sati) established, and sense faculties restrained. Having seen a form with the eye, he does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Hav ing heard a sound with the ear . . . Having smelled an odor with the nose . Having tasted a taste with the tongue . . . [100] . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, he does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. After his meal, on returning from his alms round, he resorts to a secluded lodg ing: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle highland, the open air, a heap of straw. Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness(meditation/sati) in front of him. Having abandoned longing for the world. . . [as in 5:75]. . . he purifies his mind from doubt.

"Having abandoned these five hindrances, defilements of the mind that weaken panna(divine knowledge), secluded from sensual pleasures, secluded from harmful(akusala) states, he enters and dwells in the first jhana(trance state) . . . the second jhana(trance state) . . .. the third jhana(trance state) . . . the fourth jhana, neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha).

"When his mind is thus self-absorbed(in-trance/samahita), purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering' . . . 'Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being.' This person, I say, is just like the warrior who takes up a sword and shield, arms himself with a bow and quiver, enters the fray of battle, and having triumphed in that battle, emerges victorious and settles at the head of the battlefield. There is, bhikkhus, such a person here. This is the fifth kind of person similar to a warrior found among the bhikkhus.

"These are the five kinds of persons similar to warriors found among the bhikkhus."

77 Future Perils (1) (Anagata-bhaya1)
"Bhikkhus(monks), when a forest bhikkhu considers five future perils, it is enough for him to dwell alertful, ardent, [101] and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet unrealized. What five?

(1) "Here, a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, a snake might bite me, a scorpion might sting me, or a centipede might sting me. Because of that I might die, which would be an obstacle for me. Let me now arouse energy(exertion/viriya) for the attainment of the as-yet unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.' This is the first future peril considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

(2) "Again, a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But while I am living here, I might trip and fall down, or the food that I have eaten might harm me, or my bile or phlegm or sharp winds might become agitated in me. Because of that I might die, which would be an obstacle for me. Let me now arouse energy(exertion/viriya) for the attainment of the as yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.' This is the second future peril considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

(3) "Again, a forest bhikkhu reflects thus: 'I am now dwell ing all alone in the forest. But while I am living here, I might encounter wild beasts, such as a lion, a tiger, a leopard, a bear, or a hyena, and they might take my life. Because of that I would die, [102] which would be an obstacle for me. Let me now arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized/ This is the third future peril considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

(4) "Again, a forest bhikkhu reflects thus: 'I am now dwell ing all alone in the forest. But while I am living here, I might encounter hoodlums escaping a crime or planning one and they might take my life. Because of that I would die, which would be an obstacle for me. Let me now arouse energy(exertion/viriya) for the attain ment of the as-yet-unattained, for the achievement of the as-yet unachieved, for the realization of the as-yet-unrealized.' This is the fourth future peril considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

(5) " Again, a forest bhikkhu reflects thus: 'I am now dwelling all alone in the forest. But in the forest there are wild spirits, 1082 and they might take my life. Because of that I would die, which would be an obstacle for me. Let me now arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.' This is the fifth future peril considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

"These, bhikkhus, are the five future perils considering which it is enough for a forest bhikkhu to dwell alertful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized." [103]

78 Future Perils (2) (Anagata-bhaya2)
"Bhikkhus(Monks), when a forest bhikkhu considers five future perils, it is enough for him to dwell alertful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. What five?

(1) "Here, a bhikkhu reflects thus: 'I am now young, a black haired young man endowed with the blessing of youth, in the prime of life. But there will come a time when old age assails this body. Now when one is old, overcome by old age, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy(exertion/viriya) for the attainment of the as yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even though I am old.' This is the first future peril considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized;

(2) "Again, a bhikkhu reflects thus: 'I am now seldom ill or afflicted; I possess an even digestion that is neither too cool nor too hot but moderate and suitable for striving. But there will come a time when illness assails this body. Now when one is ill, overcome by illness, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesir able, disagreeable condition comes upon me, let me in advance arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [104] Thus when I am in that condition, I will dwell at ease even though I am ill.' This is the second future peril considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

(3) "Again, a bhikkhu reflects thus: 'Food is now plentiful; there has been a good harvest and almsfood is abundant, so that one can easily subsist by means of gleaning. But there will come a time of famine, a poor harvest, when almsfood is hard to obtain and one cannot easily subsist by means of gleaning. In a time of famine, people migrate to places where food is plentiful and living conditions there are congested and crowded. Now when living conditions are congested and crowded, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy(exertion/viriya) for the attainment of the as yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even in a famine.' This is the third future peril considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute. . . for the realization of the as-yet-unrealized.

(4) "Again, a bhikkhu(monk) reflects thus: 'People are now dwelling, in concord, harmoniously, without disputes, blending like milk and water/viewing each other with eyes of affection. But there will come a time of peril, of turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. In a time of peril/people migrate to places where there is safety and living conditions there are congested and crowded. [105] Now when living conditions are congested and crowded, it is not easy to attend to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet unachieved, for the realization of the as-yet-unrealized. Thus when I am in that condition, I will dwell at ease even in time of peril.' This is the fourth future peril considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute for the realization of the as-yet-unrealized.

(5) "Again, a bhikkhu reflects thus: 'The Sangha is now dwell ing at ease — in concord, harmoniously, without disputes, with a single recitation. But there will come a time when there will be a schism in the Sangha. Now when there is a schism in the Sangha, it is not easy to attend; to the Buddhas' teaching; it is not easy to resort to remote lodgings in forests and jungle groves. Before that unwished for, undesirable, disagreeable condition comes upon me, let me in advance arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achieve ment of the as-yet-unachieved, for the realization of the as-yet unrealized. Thus when I am in that condition, I will dwell at ease even though there is a schism in the Sangha.' This is the fifth future peril considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute . . . for the realization of the as-yet-unrealized.

"These, bhikkhus, are the five future perils considering which it is enough for a bhikkhu to dwell alertful, ardent, and resolute for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized."

79 Future Perils (3) (Anagata-bhaya3)
"Bhikkhus(Monks), there are these five future perils as yet unarisen that will arise in the future. You should recognize them [106] and make an effort to abandon them. What five?

(1) "In the future, there will be bhikkhus who are undevel oped in body, virtuous behavior, mind, and panna(divine knowledge). 1053 They will give full ordination to others but will not be able to disci pline them in the higher virtuous behavior, the higher mind, and the higher panna(divine knowledge). These [pupils] too will be undeveloped in body, virtuous behavior, mind, and panna(divine knowledge). They in turn will give full ordination to others but will not be able to disci pline them in the higher virtuous behavior, the higher mind, and the higher panna(divine knowledge). These [pupils] too will be undeveloped in body, virtuous behavior, mind, and panna(divine knowledge). Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. 1084 This is the first future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

(2) "Again, in the future there will be bhikkhus who are unde veloped in body, virtuous behavior, mind, and panna(divine knowledge). They will give dependence 1085 to others but will not be able to disci pline them in the higher virtuous behavior, the higher mind, and the higher panna(divine knowledge). These [pupils] too will be undeveloped in body, virtuous behavior, mind, and panna(divine knowledge). They in turn will give dependence to others but will not be able to discipline them in the higher virtuous behavior, the higher mind, and the higher panna(divine knowledge). These {pupils] too will be undeveloped in body, virtuous behavior, mind, and panna(divine knowledge). Thus, bhikkhus, through corruption of the Dhamma comes corruption of the dis cipline, and from corruption of the discipline comes corruption of the Dhamma. This is the second future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it. [107]

(3) "Again, in the future there will be bhikkhus who are undeveloped in body, virtuous behavior, mind, and panna(divine knowledge). While engaged in talk pertaining to the Dhamma, in questions and-answers, 1086 they will slide down into a dark Dhamma but will not recognize it. Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the third future peril as yet uharisen that will arise in the future. You should recognize it and make an effort to abandon it.

(4) " Again, in the future there will be bhikkhus who are unde veloped in body, virtuous behavior, mind, and panna(divine knowledge). When those discourses spoken by the Tathagata(Buddha) are being recited that are deep, deep in meaning, world-transcending, connected with emptiness, they will not want to listen to them, will not lend an ear to them, or apply their minds to understand them; they will not think those teachings should be studied and learned. 1087 But when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by outsiders, spoken by disciples, they will want to listen to them, lend an ear to them, and apply their minds to understand them; they will think those teachings should be studied and learned. Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the fourth future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

(5) "Again, in the future there will be bhikkhus who are unde veloped in body, virtuous behavior, mind, [108] and panna(divine knowledge). The elder bhikkhus — being undeveloped in body, virtuous behavior, mind, and panna(divine knowledge) — wfll be luxurious and lax, lead ers in backsliding, discarding the duty of solitude; they will not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Those in the next generation will follow their example. They, too, will be luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, will not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. Thus, bhikkhus, through corruption of the Dhamma comes corruption of the discipline, and from corruption of the discipline comes corruption of the Dhamma. This is the fifth future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

"These, bhikkhus, are the five future perils as yet unarisen that will arise in the future. You should recognize them and make an effort to abandon them."

80 Future Perils (4) (Anagata-bhaya4)
"Bhikkhus(monks), there are these five future perils as yet unarisen that will arise in the future. You should recognize them and make an effort to abandon them. What five?

(1) "In the future, there will be bhikkhus who desire fine robes. They will give up the use of rag robes, give up remote lodgings in forests and jungle groves, and having converged upon the villages, towns, and capital cities, will take up their residence there; and they will engage in many kinds of wrong and improper searches for the sake of a robe. This is the first future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it. [109]

(2) "Again, in the future there will be bhikkhus who desire fine almsfood. They will give up going on alms round, give up remote lodgings in forests and jungle groves, and having con verged upon the villages, towns, and capital cities, will take up their residence there, seeking the finest delicacies with the tips of their tongues; and they will engage in many kinds of wrong and improper searches for the sake of almsfood. This is the second future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to aband on it.

(3) "Again, in the future there will be bhikkhus who desire fine lodgings. They will give up dwelling at the foot of a tree, will give up remote lodgings in forests and jungle groves, and having converged upon the villages, towns, and capital cities, will take up their residence there; and they will engage in many kinds of wrong and improper searches for the sake of lodg ings. This is the third future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

(4) " Again, in the future there will be bhikkhus who bond closely with Bhikkhunis(Nuns), female probationers, and novices.1088 When they form such close bonds, it can be expected that they will live the brahmacariya(celibate holy life) dissatisfied, commit a certain defiled offense, 1089 or give up the training and revert to the lower life. This is the fourth future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

(5) "Again, in the future there will be bhikkhus who bond closely with monastery workers and novices. When they form such close bonds, it can be expected that they will engage in the use of various kinds of stored-up goods [110] and give gross hints in regard to the ground and vegetation. 1090 This is the fifth future peril as yet unarisen that will arise in the future. You should recognize it and make an effort to abandon it.

"These, bhikkhus, are the five future perils as yet unarisen that will arise in the future. You should recognize them and make an effort to abandon them."

81 Provoking Raga
"Bhikkhus(monks), possessing five qualities, an elder bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? (1) He is filled with lust(raag) toward that which provokes lust(raag); (2) he is filled with hatred toward that which provokes hatred; (3) he is deluded by that which deludes; (4) he is agitated by that which agitates; (5) and he is intoxicated by that which intoxicates. Possessing these five qualities, an elder bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? [Ill] (1) He is not filled with lust(raag) toward that which provokes lust(raag); (2) he is not filled with hatred toward that which provokes hatred; (3) he is not deluded by that which deludes; (4) he is not agitated by that which agi tates; (5) and he is not intoxicated by that which intoxicates. Possessing these five qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them"

82 Devoid of Want (Vitaraga)
"Bhikkhus(monks), possessing five qualities, an elder bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He is not devoid of lust(raag); he is not devoid of hatred; he is not devoid of delusion(moha); he is denigrating; and he is insolent. Possessing these five quali ties ; nor esteemed by them.

"Bhikkhus(Monks), possessing five [other] qualities an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? He is devoid of lust(raag); he is devoid of hatred; he is devoid of delusion(moha); he is not denigrat ing; and he is not insolent. Possessing these five qualities . . . and esteemed by them."

83 A Schemer (Kuhaka)
"Bhikkhus(Monks), possessing five qualities, an elder bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He is a schemer, a flatterer, a hinter, a belittler, and one who pursues gain with gain. 1091 Possessing these five qualities ... nor esteemed by them. [112]

"Bhikkhus(Monks), possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? He is not a schemer, a flat terer, a hinter, a belittler, or one who pursues gain with gain. Possessing these five qualities . . . and esteemed by them.

84 Faithless (Assaddha sans. Ashraddha )
"Bhikkhus(Monks), possessing five qualities, an elder bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He is devoid of faith, morally shameless, morally reckless, lazy, and unwise. Possessing these five qualities . . . nor esteemed by them.

"Bhikkhus(Monks), possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? He is endowed with faith, has a sense of moral shame, has moral dread, and is energetic and wise. Possessing these five qualities . . . and esteemed by them."

85 Cannot Patiently Endure (Akkhama)
"Bhikkhus(Monks), possessing five qualities, an elder bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What five? He cannot patiently endure forms, sounds, odors, tastes, and tactile objects. [113] Possessing these five qualities . . . nor esteemed by them.

"Bhikkhus(Monks), possessing five [other] qualities, an elder bhikkhu is pleasing and agreeable to his' fellow monks and is respected and esteemed by them. What five? He can patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five qualities . . . and esteemed by them."

86 Analytical Knowledges (patisambhidapatta)
"Bhikkhus(Monks), possessing five qualities, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? He has attained the ana lytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, the analytical knowledge of discernment, 1092 and he is skillful and diligent in attending to the diverse chores that are to be done for his fel low monks; he possesses sound judgment about them in order to carry out and arrange them properly. Possessing these five qualities . . . and esteemed by them."

87 Virtuous (Silavanta sans. Sheelvanta)
"Bhikkhus(Monks), possessing five qualities, an elder bhikkhu(monk) is pleas ing and agreeable to his fellow monks and is respected and esteemed by them. What five?

(1) "He is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in min ute faults. Having undertaken the training rules, he trains in them.

(2) "He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, [114] and good in the end, with the right meaning and phrasing, 1093 which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited ver bally, mentally investigated, and penetrated well by view.

(3) "He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning.

(4) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwell ings in this very life.

(5) "With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it.

"Possessing these five qualities, bhikkhus, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."

88 Elder Monk (Thera sans. Sthivara)
"Bhikkhus(Monks), possessing five qualities an elder bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and humans. What five?

"(1) An elder is of long standing and has long gone forth[into hermit life]. (2) 'He is well known and famous and has a retinue of many people, including householders and monastics. (3) He gains robes, almsfood, lodgings, and medicines and provisions for the sick. (4) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited ver bally, mentally investigated, and penetrated well by view. 1094 (5) He holds wrong view and has a distorted perspective.

"He draws many people away from the good Dhamma(path) and establishes them in a bad Dhamma. Thinking, 'The elder bhik khu is of long standing and has long gone forth[into hermit life]' [115] they fol low his example. Thinking, 'The elder bhikkhu is well known and famous and has a retinue of many people, including house holders and monastics' they follow his example. Thinking, 'The elder bhikkhu gains robes, almsfood, lodgings, and medicines and provisions for the sick, they follow his example. Thinking, 'The elder bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned,' they follow his example.

"Possessing these five qualities, an elder bhikkhu is acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas(angels/gods) and humans.

"Bhikkhus(Monks), possessing five [other] qualities, an elder bhik khu is acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings. What five?

"(1) An elder is of long standing and has long gone forth[into hermit life]. (2) He is well known and famous and has a retinue of many peo ple, including householders and monastics. (3) He gains robes, almsfobd, lodgings, and medicines and provisions for the sick. (4) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning ... he has penetrated well by view. (5) He holds right view and has a correct perspective.

"He draws many people away from a bad Dhamma and establishes them in the good Dhamma. Thinking, 'The elder bhikkhu is of long standing and has long gone forth[into hermit life],' they fol low his example. Thinking, 'The elder bhikkhu is well known and famous and has a retinue of many people, including house holders and monastics,' they follow his example. Thinking, 'The elder bhikkhu gains robes, alms food, lodgings, and medicines and provisions for the sick,' they follow his example. Thinking, 'The elder bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned,' they follow his example.

"Possessing these five qualities, an elder bhikkhu is acting for the welfare of many people, for the happiness of many people, [116] for the good, welfare, and happiness of many people, of devas(angels/gods) and humans."

89 A Trainee (1) (Sekha1 sans. Sishya)
"Bhikkhus(Monks), these five qualities lead to the decline of a bhik khu who is a trainee. What five? Delight in work, delight in talk, delight in sleep, and delight in company; and he does not review the extent to which his mind is liberated. 1095 These five qualities lead to the decline of a bhikkhu who is a trainee.

"Bhikkhus(Monks), these five qualities lead to the non-decline of a bhikkhu who is a trainee. What five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company; and he reviews the extent to which his mind is liber ated. These five qualities lead to the non-decline of a bhikkhu who is a trainee." 1096

90 A Trainee (2) (Sekha2 sans. Shishya)
"Bhikkhus(Monks), these five things lead to the decline of a bhikkhu who is a trainee. What five?

(1) "Here, a bhikkhu who is a trainee has many tasks and duties and is competent in various chores that must be done, so he neglects Seclusion and does not devote himself to internal equanimity(samatha) of mind. This is the first thing that leads to the decline of a bhikkhu who is a trainee.

(2) "Again, a bhikkhu who is a trainee spends the day on some trifling work, so he neglects seclusion and does not devote himself to internal [117] equanimity(samatha) of mind. This is the second thing that leads to the decline of a bhikkhu who is a trainee.

(3) "Again, a bhikkhu who is a trainee bonds closely with householders and monastics, socializing in an unfitting manner typical of laypeople, 1097 so he neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is the third thing that leads to the decline of a bhikkhu who is a trainee.

(4) "Again, a bhikkhu who is a trainee enters a village too early and returns too late in the day, so he neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is the fourth tiling that leads to the decline of a bhikkhu who is a trainee.

(5) "Again, a bhikkhu who is a trainee does not get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy(exertion/viriya), on virtu ous behavior, on samadhi(self absorption/trance), on panna(divine knowledge), on liberation, on the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan); so he neglects seclusion and does not devote himself to internal equanimity(samatha) of mind. This is the fifth thing that leads to the decline of a bhikkhu who is a trainee.

"These five things lead to the decline of a bhikkhu(monk) who is a trainee.

"Bhikkhus(Monks), these five things lead to the non-decline of a bhik khu who is a trainee. What five?

(1) "Here, a bhikkhu who is a trainee does not have many tasks and duties; though he is competent in the various chores that must be done, he does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. This is the first thing that leads to the non-decline of a bhikkhu who is a trainee..

(2) "Again, a bhikkhu who is a trainee does not spend the day on some trifling work, so he does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. This is the second thing that leads to the non-decline of a bhikkhu who is a trainee.

(3) "Again, a bhikkhu who is a trainee does not bond closely with householders and monastics, socializing in an unfitting manner typical of laypeople, so he does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. [118] This is the third thing that leads to the non-decline of a bhikkhu who is a trainee.

(4) "Again, a bhikkhu who is a trainee does not enter a village too early or return too late in the day, so he does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. This is the fourth thing that leads to the non-decline of a bhikkhu who is a trainee.

(5) "Again, a bhikkhu who is a trainee gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires . . . on the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan); so he does not neglect seclusion but devotes himself to internal equanimity(samatha) of mind. This is the fifth thing that leads to the non decline of a bhikkhu who is a trainee.

"These five things lead to the npn-decline of a bhikkhu who is a trainee."

91 Wealth (1) (Sampada1)
"Bhikkhus(Monks), there are these five wealth. What five? Wealth of faith, wealth of virtuous behav ior, wealth of learning, wealth of generosity. and wealth of panna(divine knowledge). These are the five wealths." [119]

92 Wealth (2) (Sampada2)
"Bhikkhus(Monks), there are these five wealths. What five? Wealth of virtuous behavior, wealth of samadhi(self absorption/trance), wealth in panna(divine knowledge), wealth in lib eration, and wealth in the knowledge and vision of liberation. These are the five wealth."

93 Declarations (Byakarana sans. Vayakta-karana)
"Bhikkhus(Monks), there are these five declarations of final knowl edge. 1098 What five? (1) One declares final knowledge because of one's dullness and stupidity; (2) one declares final knowledge because one has evil desires and is motivated by desire; (3) one declares final knowledge because one is mad and mentally deranged; (4) one declares final knowledge because one over rates oneself; and (5) one correctly declares final knowledge. These are the five declarations of final knowledge."

94 Dwelling at Ease (Phasuvihara)
"Bhikkhus(Monks), there are these five kinds of dwelling at ease. What five? (1) Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in . the first jhana(trance state) . . . (2) . . . the second jhana(trance state) . . . (3) . . . the third jhana . . . (4) . . . the fourth jhana(trance state). (5) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. These are the five kinds of dwelling at ease."

95 The Unshakable (Akuppa)
"Bhikkhus(Monks), possessing five things, a bhikkhu in no long time penetrates to the unshakable. 1099 What five? [120] Here, a bhik khu has attained the analytical knowledge of meaning, the ana lytical knowledge of the Dhamma, the analytical knowledge of language, and the analytical knowledge of discernment; and he reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu in no long time penetrates to the unshakable."

96 What One Has Learned (Sutadhara)
"Bhikkhus(Monks), possessing five things, a bhikkhu pursuing mindfulness(meditation/sati) ness of breathing(anapana) in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings, few tasks, is easy to support, and is easily contented with the requisites of life. (2) He eats little and is intent on absteniousness regarding food. (3) He is seldom drowsy and is intent on vigilance. (4) He has learned much, remembers what he has learned, and accu mulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited verbally, men tally investigated, and penetrated well by view. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu pursuing mindfulness(meditation/sati) of breathing in no long time penetrates to the unshakable."

97 Talk (Katha)
"Bhikkhus(Monks), possessing five things, a bhikkhu(monk) developing mind fulness of breathing in no long time penetrates to the unshak able. What five? (1) Here, a bhikkhu has few undertakings . . . (2) He eats little . . . (3) He is seldom drowsy ... [121] (4) He gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy(exertion/viriya), on virtuous behavior, on samadhi(self absorption/trance), on panna(divine knowledge), on liberation, on the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan). (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu developing mindfulness(meditation/sati) of breathing(anapana) in no long time penetrates to the unshakable ."

98 A Forest Dweller (Arannaka)
"Bhikkhus(monks), possessing five things, a bhikkhu cultivating mind fulness of breathing(anapana) in no long time penetrates to the unshak able. What five? (1) Here, a bhikkhu has few undertakings . . . (2) He eats little . . . (3) He is seldom drowsy. . . (4) He is a forest dweller who resorts to remote lodgings. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu cultivating mindfulness(meditation/sati) of breathing(anapana) in no long time penetrates to the unshakable."

99 The Lion (Siha sans. Singha)
"Bhikkhus(Monks), in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion's roar three times. Then he sets out in search of game,

(1) "If he gives a blow to an elephant, he always gives the blow seriously, not non-seriously. 1100 (2) If he gives a blow to a buffalo . . . (3) ...to a cow . . . (4) ... to a leopard . . (5) If he gives a blow [122] to any smaller animals, even a hare or a cat, he gives the blow seriously, not non-seriously. For what reason? [Thinking:] 'Let my training not be lost.'

"The lion, bhikkhus, is a designation for the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. When the Tathagata(Buddha) teaches the Dhamma to an assembly, this is his lion's roar. (1) If the Tathagata(Buddha) teaches the Dhamma to bhikkhus, he teaches it seriously, not non-seriously. (2) If the Tathagata(Buddha) teaches the Dhamma to Bhikkhunis(Nuns) . . . (3) ... to male lay follow ers . . . (4) ... to female lay followers, he teaches it seriously, not non-seriously. (5) If the Tathagata(Buddha) teaches the Dhamma to worldlings, even to food-carriers and hunters, 1101 he teaches it seriously, not non-seriously. For what reason? Because the Tathagata(Buddha) has respect for the Dhamma, reverence for the Dhamma:"

100 Kakudha Thera
Thus have I heard. 1102 On one occasion the Lord(Buddha) was dwelling at Kosambi in Ghosita's Park. Now on that occasion Kakudha the Koliyan son, the Venerable Mahamoggallana's attendant, had recently died and been reborn among a certain group of mind-made [devtas(angels)]. 11031 His body was two or three times the size of the fields of a Magadhan village, but he did not obstruct either himself or others with that body. 1104

Then the young deva(angel/god) Kakudha approached the Venerable Mahamoggallana, paid homage to him, stood to one side, and [123] said to him: "Bhante, such a desire arose in Devadatta: 'I will take charge of the Sangha of bhikkhus.' And together with the arising of this thought, Devadatta lost that psychic potency." 1103 This is what the young deva(angel/god) Kakudha said. He then paid homage to the Venerable Mahamoggallana, circumambu lated him keeping the right side toward him, and disappeared right there.

Then the Venerable Mahamoggallana approached the Lord(Buddha) , paid homage to him, sat down to one side, and reported all that had happened. [The Lord(Buddha) said:] "But, Moggallana, have you encompassed his mind with your mind and under stood of the young deva(angel/god) Kakudha: 'Whatever the young deva(angel/god) Kakudha says is all true and not otherwise'?"

"Yes, Bhante."

"Take note of this statement, Moggallana! Now that unwise man will, of his own accord, expose himself.

"There are, Moggallana, these five kinds of teachers found in the world. What five? [124]

(1) "Here, some teacher whose behavior is unpurified claims: I am one whose behavior is purified. My behavior is purified, cleansed, undefiled. ' His disciples know him thus: 'This honor able teacher, though of unpurified behavior, claims: "I am one whose behavior is purified. My behavior is purified, cleansed, undefiled." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodg ings, and medicines and provisions for the sick. A person will be known by what he himself does.' 1106 His disciples cover up such a teacher with respect to his behavior, and such a teacher expects to be covered up by his disciples with respect to his behavior.

(2) "Again, some teacher whose livelihood is unpurified claims: 'I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled. ' His disciples know him thus: 'This honorable teacher, though of unpurified livelihood, claims: "I am one whose livelihood is purified. My livelihood is purified, cleansed, undefiled." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.' His disciples cover up such a teacher with respect to his livelihood, and such a teacher expects to be covered up by his disciples with respect to his livelihood.

(3) "Again, some teacher whose Dhamma(path) teaching is unpu rified claims: 'I am one whose Dhamma teaching is purified. My Dhamma teaching is purified, cleansed, undefiled.' His disciples know him thus: 'This honorable teacher, though of unpurified Dhamma teaching, [125] claims: "I am one whose Dhamma teaching is purified. My Dhamma teaching is puri fied, cleansed, undefiled." Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? Further, he is honored with robes, alms food, lodgings, and medicines and provisions for the sick' A person will be known by what he himself does.' His disciples cover up such a teacher with respect to his Dhamma teaching, and such a teacher expects to be covered up by his disciples with respect to his Dhamma teaching.

(4) "Again, some teacher whose explanations are unpuri fied 1107 claims: 'I am one whose explanations are purified. My explanations are purified, cleansed, undefiled.' His disciples know him thus: 'This honorable teacher, though giving unpu rified explanations, claims: "I am one whose explanations are purified. My explanations are purified, cleansed, undefiled." Now he would not like it if we were to report this to the lay people. How can we treat him in a way that he would not like? Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.' His disciples cover up such a teacher with respect to his explanations, and such a teacher expects to be covered up by his disciples with respect to his explanations.

(5) "Again, some teacher whose knowledge and vision are unpurified claims: 'I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, unde filed.' His disciples know him thus: 'This honorable teacher, though of unpurified knowledge and vision, claims: 'I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled.' Now he would not like it if we were to report this to the laypeople. How can we treat him in a way that he would not like? [126] Further, he is honored with robes, almsfood, lodgings, and medicines and provisions for the sick. A person will be known by what he himself does.' His disciples cover up such a teacher with respect to his knowledge and vision, and such a teacher expects to be covered up by his disciples with respect to his knowledge and vision.

"These are five kinds of teachers found in the world.

(1) "But, Moggallana, I am one whose behavior is purified and I claim: 'I am one whose behavior is purified. My behavior is purified, cleansed, undefiled.' My disciples do not cover me up with respect to my behavior, and I do not expect to be cov ered up by my disciples with respect to my behavior. (2) I am one whose livelihood is purified and I claim: 'I am one whose livelihood is purified. My livelihood is purified, cleansed, unde. filed.' My disciples do not cover me up with respect to my liveli hood, and I do not expect to be covered up by my disciples with respect to my livelihood. (3) I am one whose Dhamma(path) teach ing is purified and I claim: 'I am one whose Dhamma teach ing is purified. My Dhamma teaching is purified, cleansed, undefiled.' My disciples do not cover me up with respect to my Dhamma teaching, and I do not expect to be covered up by my disciples with respect to my Dhamma teaching. (4) I am one whose explanations are purified and I claim: 'I am one whose explanations are purified. My explanations are purified, cleansed, undefiled. ' My disciples do not cover me up with respect to my explanations, and I do not expect to be covered up by my disciples with respect to my explanations. (5) I am one whose knowledge and vision are purified and I claim: 'I am one whose knowledge and vision are purified. My knowledge and vision are purified, cleansed, undefiled.' My disciples do not cover me up with respect to my knowledge and vision, and I do not expect to be covered up by my disciples with respect to my knowledge and vision." [127]

101 Timidity(Sarajja)
"Bhikkhus(Monks), there are these five qualities that make for self-con fidence in a trainee. 1108 What five? Here, a bhikkhu is endowed with faith and is virtuous, learned, energetic, and wise. (1) Whatever timidity 1109 there is in one without faith does not exist in one endowed with faith; therefore this quality makes for self confidence in a trainee. (2) Whatever timidity there is in one who is immoral does not exist in one who is virtuous; therefore this quality makes for self-confidence in a trainee. (3) Whatever timidity there is in one who is unlearned does not exist in one who is learned; therefore this quality makes for self-confidence in a trainee. (4) Whatever timidity there is in one who is lazy does not exist in one who is energetic; therefore this quality makes for self-confidence in a trainee. (5) Whatever timidity there is in one who is unwise does not exist in one who is wise; therefore this quality makes for self-confidence in a trainee. These are the five qualities that make for self-confidence in a trainee." [128]

102 Suspected (Ussankita sans. Shankit)
"Bhikkhus(Monks), on five grounds a bhikkhu is suspected and dis trusted as 'an evil bhikkhu' though he be of unshakable char acter. 1110 What five? Here, a bhikkhu often visits prostitutes, widows, unmarried women, eunuchs, or Bhikkhunis(Nuns). [1111] On these five grounds a bhikkhu is suspected and distrusted as 'an evil bhikkhu' though he be of unshakable character."

103 A Great Thief (Maha-cora)
"Bhikkhus(Monks), possessing five factors, a master thief breaks into houses, plunders wealth, commits banditry, and ambushes highways. What five? Here, a master thief (1) depends upon the uneven, (2) on thickets, and (3) on powerful people; (4) he offers bribes, and (5) he moves alone.

(1) "And how does a master thief depend on the uneven? Here, a master thief depends on rivers that are hard to cross and rugged mountains. It is in this way that a master thief depends on the uneven.

(2) "And how does a master thief depend on thickets? Here, a master thief depends on a thicket of cane, a thicket of trees, a coppice, or a large dense jungle. It is in this way that a master thief depends on thickets.

(3) "And how does a master thief depend on powerful peo ple? Here, a master thief depends on kings or royal ministers. He thinks: 'If anyone [129] accuses me of anything, these kings or royal ministers will dismiss the case.' If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that a master thief depends on powerful people.

(4) "And how does a master thief offer bribes? Here, a mas ter thief is rich, with great wealth and property. He thinks: 'If anyone should accuse me of anything. I will give him a bribe. If anyone accuses him of anything, he gives him a bribe. It is in this way that a master thief offers bribes.

(5) "And how does a master thief move alone? Here, a mas ter thief executes his raids 1113 all alone. For what reason? [With the thought:] 'My secret deliberations 1114 shouldn't spread to others!' It is in this way that a master thief moves alone.

"It is by possessing these five factors that a master thief breaks into houses, plunders wealth, commits banditry, and ambushes highways.

"So too, bhikkhus, possessing five qualities, an evil bhikkhu maintains himself in a maimed and injured condition, is blame worthy and subject to reproach by the wise, and generates much demerit. What five? Here, an evil bhikkhu (1) depends on the uneven, (2) depends on thickets, and (3) depends on powerful people; (4) he offers bribes and (5) moves alone.

(1) "And how does an evil bhikkhu depend on the uneven? Here, an evil bhikkhu engages in unrighteous bodily, verbal, and mental action. It is in this way that an evil bhikkhu depends on the uneven.

(2) "And how does an evil bhikkhu depend on thickets? [130] Here, an evil bhikkhu holds wrong view; he has adopted an extremist view. 1115 It is in this way that an evil bhikkhu depends upon thickets.

(3) "And how does an evil bhikkhu depend on powerful peo ple? Here, an evil bhikkhu depends on kings or royal ministers. He thinks: 'If anyone should accuse me of anything, these kings or royal ministers will dismiss the case.' If anyone accuses him of anything, those kings or royal ministers dismiss the case. It is in this way that an evil bhikkhu depends on the powerful people.

(4) "And how does an evil bhikkhu offer bribes? Here, an evil bhikkhu gains robes, almsfood, lodgings, and medicines and provisions for the sick. He thinks: 'If anyone should accuse me of anything. I'll placate him with one of these gains.' If anyone accuses him of anything, he placates him with one of his gains. It is in this way that an evil bhikkhu offers bribes.

(5) "And how does an evil bhikkhu(monk) move alone? Here, an evil bhikkhu sets up a solitary residence for himself in the border lands. Approaching families there, he obtains gains. It is in this way that an evil bhikkhu moves alone.

"It is by possessing these five qualities that an evil bhik khu maintains himself in a maimed and injured condition, is blameworthy and subject to reproach by the wise, and gener ates much demerit."

104 A Happy Ascetic [1116] (Samanasukhumala)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is a happy ascetic among ascetics. What five? (1) He usually uses a robe that has been specifically offered to him, seldom one that has not been specifically offered to him; he usually eats almsfood that has been specifically offered to him, seldom almsfood that has not been specifically offered to him; he usually uses a lodging that has been specifically offered to him, seldom one that has not been specifically offered to him; he usually uses medicines and provisions for the sick that have been specifically offered to him, seldom those that have not been specifically offered to him. [131] (2) His fellow monks, those with whom he dwells, usually behave toward him in agree able ways by body, speech, and mind, seldom in disagreeable ways. They usually present him what is agreeable, seldom what is disagreeable. (3) Discomfort originating from bile, phlegm, wind, or their combination; discomfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma(karma/deeds) — these do not often arise in him. He is seldom ill. (4) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleas ant dwellings in this very life. (5) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. It is by possessing these five qualities that a bhikkhu is a happy ascetic among ascetics.

"If, bhikkhus, one could rightly say of anyone: he is a happy ascetic among ascetics, it is precisely of me that one might say this. (1) For I usually use a robe that has been specifi cally offered to me, seldom one that has not been specifically offered to me; I usually eat almsfood that has been specifically offered to me, seldom almsfood that has not been specifically offered to me; I usually use a lodging that has been specifi cally offered to me, seldom one that has not been specifically offered to me; I usually use medicines and provisions for the sick that have been specifically offered to me, seldom those that have not been specifically offered to me. (2) Those bhik khus with whom I dwell usually behave toward me in agree able ways by body, speech, and mind, seldom in disagreeable ways. They usually present me what is agreeable, seldom what is disagreeable. (3) Discomfort originating from bile, phlegm, wind, or their combination; discomfort produced by change of climate; discomfort produced by Careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma(karma/deeds) — these [132] do not often arise in me. I am seldom ill. (4) I gain at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in. this very life. (5) With the destruction of the taints, I have real ized for myself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, I dwell in it. If, bhikkhus, one could rightly say of anyone: 'He is a happy ascetic among ascetics,' it is precisely of me that one might say this,"

105 At Ease (Phasuvihara)
"Bhikkhus(Monks), there are these five means of dwelling at ease. 1117 What five? (1) Here, a bhikkhu maintains bodily acts of loving kindness toward his fellow monks, both openly and privately. (2) He maintains verbal acts of loving-kindness(metta) toward his fel low monks, both openly and privately. (3) He maintains mental acts of loving-kindness(metta) toward his fellow monks, both openly and privately. (4) He dwells both openly and privately pos sessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). (5) He dwells both openly and privately possessing in common with his fellow monks the view that is noble and emancipating. which leads one who acts upon it to the complete destruction of suffering. These, bhikkhus, are the five means of dwelling at ease."

106 Ananda
On one occasion the Lord(Buddha) was dwelling at Kosambi in Ghosita's Park. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"(1) Bhante, in what way can a bhikkhu dwell at ease while living in the Sangha?"

"When, Ananda, [133] a bhikkhu is himself accomplished in virtuous behavior but does not exhort others in regard to virtuous behavior, 1118 to this extent he can dwell at ease while living in the Sangha."

(2) "But, Bhante, might there be another way by which a bhik khu can dwell at ease while living in the Sangha?"

"There can be, Ananda. When a bhikkhu is himself accom plished in virtuous behavior but does not exhort others in regard to virtuous behavior, and he examines himself but does not examine others, to this extent he can dwell at ease while living in the Sangha."

(3) "But, Bhante, might there be another way by which a bhik khu can dwell at ease while living in the Sangha?"

"There can be, Ananda. When a bhikkhu is himself accom plished in virtuous behavior but does not exhort others in regard to virtuous behavior, and he examines himself but does not examine others, and he is not well known but is not agitated by lack of renown, to this extent he can dwell at ease while liv ing in the Sangha."

(4) "But, Bhante, might there be another way by which a bhik khu can dwell at ease while living in the Sangha?"

"There can be, Ananda. When a bhikkhu is himself accom plished in virtuous behavior but does not exhort others in regard to virtuous behavior; and he examines himself but does not examine others; and he is not well known but is not agitated by lack of renown; and he gains at will, without trouble or dif ficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life, to this extent he can dwell at ease while living in the Sangha."

(5) "But, Bhante, might there be another way by which a bhik khu can dwell at ease while living in the Sangha?"

"There can be, Ananda. When a bhikkhu is himself accom plished in virtuous behavior but does not exhort others in regard to virtuous behavior; and he examines himself but does not examine others; [134] and he is not well known but is not agitated by lack of renown; and he gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life; and, with the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it, to this extent he can dwell at ease while living in the SanghaAnd, Ananda, I say there is no other way of dwelling at ease more excellent or sublime than this,"

107 Virtuous Behavior (Sila sans. Sheel)
"Bhikkhus(monks), possessing five qualities, a bhikkhu(monk) is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What five? Here, a bhikkhu is accomplished in virtuous behav ior, accomplished in samadhi(self absorption/trance), accomplished in panna(divine knowledge), accomplished in liberation, and accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhik khu is worthy of gifts, worthy of hospitality, worthy of offer ings, worthy of reverential salutation, an unsurpassed field of merit for the world."

108 One Beyond Training (Asekha sans. Ashishya)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world. What five? Here, a bhikkhu possesses the aggregate of virtuous behav ior of one beyond training, the aggregate of samadhi(self absorption/trance) of one beyond training, the aggregate of panna(divine knowledge) of one beyond training, the aggregate of liberation of one beyond training, the aggregate of the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) of one beyond training. Possessing these five qualities, a bhik khu is worthy of gifts . . . an unsurpassed field of merit for the world." [135]

109 At Home in the Four Quarters (Catuddisa sans. Caturdisha)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is at home in the four quarters. 1119 What five? (1) Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good con duct and resort, seeing danger in minute faults. Having under taken the training rules, he trains in them. (2) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. (3) He is content with any kind of robes, almsfood, lodgings,, and medicines and provisions for the sick. (4) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Possessing these five qualities, a bhikkhu is at home in the four quarters."

110 Forest (Aranna sans. Aranya)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is fit to resort to remote lodgings in forests and jungle groves. What five? (1) Here, a bhikkhu is virtuous ... he trains in them. (2) He has learned much . . . and penetrated well by view. (3) He has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). (4) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has real ized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, [136] liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Possessing these five qualities, a bhikkhu is fit to resort to remote lodgings in forests and jungle groves."

111 A Visitor of Families (Kulupaka)
"Bhikkhus(Monks), possessing live qualities, a bhikkhu who is a visi tor of families is displeasing and disagreeable to them and is neither respected nor esteemed by them. What five? (1) He presumes intimacy upon mere acquaintance; (2) he distributes things that he does not own; (3) he consorts with those who are divided; 1121 (4) he whispers in the ear; and (5) he makes exces sive requests. Possessing these five qualities, a bhikkhu who is a visitor of families is displeasing and disagreeable to them and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu who is a visitor of families is pleasing and agreeable to them and is respected and esteemed by them. What five? (1) He does not presume intimacy upon mere acquaintance; (2) he does not distribute things that he does not own; (3) he does not consort with those who are divided; (4) he does not whisper in the ear; and (5) he does not make excessive requests. [137] Possessing these five qualities, a bhikkhu who is a visitor of families is pleasing and agreeable to them and is respected and esteemed by them."

112 An Attendant Monk (Pacchasamana)
"Bhikkhus(Monks), possessing five qualities, someone should not be taken along as an attendant monk. What five? (1) He walks too far behind or too close; (2) he does not take your bowl when it is full; (3) he does not restrain you when your speech is border ing on an offense; (4) he keeps on interrupting you while you are speaking; and (5) he is unwise, stupid, obtuse. Possessing these five qualities, someone should not be taken along as an attendant monk.

"Bhikkhus(monks), possessing five [other] qualities, someone may be taken along as an attendant monk. What five? (1) He does not walk too far behind or too close; (2) he takes your bowl when it is full; (3) he restrains you when your speech is bordering on an offense; (4) he does not keep on interrupting you while you are speaking; and (5) he is wise, intelligent, astute. Possessing these five qualities, someone may be taken along as an atten dant monk."

113 Right Samadhi (Samma-Samadhi sans. Samyak-samadhi)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is incapable of entering and dwelling in right samadhi(self absorption/trance). What five? Here, a bhikkhu cannot patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five qualities, a bhikkhu is incapable of entering and dwelling in right samadhi(self absorption/trance).

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu is capable of entering and dwelling in right samadhi(self absorption/trance). What five? [138] Here, a bhikkhu can patiently endure forms, sounds, odors, tastes, and tactile objects. Possessing these five quali ties, a bhikkhu is capable of entering and dwelling in right samadhi(self absorption/trance)."

114 Andhakavinda
On one occasion the Lord(Buddha) was dwelling among the Magadhans at Andhakavinda. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Ananda, those bhikkhus who are newcomers, who have recently gone forth[into hermit life], who have just come to this Dhamma and discipline, should be encouraged, settled, and established by you in five things. What five?

(1) "They should be encouraged, settled, and established in the restraint of the Patimokkha thus: 'Come, friends, be virtu ous; dwell restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, train in them.'

(2) "They should be encouraged, settled, and established in the restraint of the sense faculties thus: 'Come, friends, guard the doors of the sense faculties; take mindfulness(meditation/sati) as protec tor; be mindful(meditating/sati) and alert, possessing a protected mind, a mind under the protection of mindfulness(meditation/sati).'

(3) "They should be encouraged, settled, and established in limiting their speech thus: 'Come, friends, do not talk much. Put limits on your speech.'

(4) "They should be encouraged, settled, and established in bodily seclusion thus: 'Come, friends, be forest dwellers. Resort to remote lodgings in forests and jungle groves.'

(5) "They should be encouraged, settled, and established in a correct perspective thus: 'Come, friends, hold right view and have a correct perspective.' 1122 [139]

"Ananda, those bhikkhus who are newcomers, who have recently gone forth[into hermit life], who have just come to this Dhamma and discipline, should be encouraged, settled, and established by you in these five things."

115 Miserly Nun (Maccharini)
"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun)is depos ited in hell as if brought there. What five? She is miserly with dwellings, families, gains, praise, and the Dhamma. 1123 Possess ing these five qualities, a bhikkuni is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five [other] qualities, a Bhikkhuni(nun) is deposited in heaven as if brought there. What five? She is not miserly with dwellings, families, gains, praise, and the Dhamma. Possessing these five qualities, a Bhikkhuni(nun)is depos ited in heaven as if brought there."

116 Praise (Vannana sans. Vandana)
"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dis praise. (2) Without investigating and scrutinizing, she speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, she believes a matter that merits suspicion. (4) Without investigating and scrutinizing, she is suspicious about a matter that merits belief. (5) She squanders gifts given out of faith. 1124 Possessing these five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five [other] qualities, a Bhikkhuni(nun)is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. [140] (3) Having investigated and scrutinized, she is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, she believes a matter that merits belief. (5) She does not squan der gifts given out of faith. Possessing these five qualities, a Bhikkhuni(nun)is deposited in heaven as if brought there."

117 Envious (Issukini)
"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dis praise. (2) Without investigating and scrutinizing, she speaks dispraise of one who deserves praise. (3) She is envious (4) and miserly. (5) She squanders gifts given out of faith. Possessing these five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five [otherl qualities, a Bhikkhuni(nun)is deposited in heaven as if brought there. (1) Having investi gated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. (3) She is free from envy (4) and from miserliness. (5) She does not squander gifts given out of faith. Possessing these five qualities, a Bhikkhuni(nun)is deposited in heaven as. if brought there."

118 Wrong View (Micchaditthika sans. Mithya-drishti)
"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, she speaks praise of one who deserves dis praise. (2) Without investigating and scrutinizing, she speaks dispraise of one who deserves praise. (3) She holds wrong view (4) and has wrong intentions. (5) She squanders gifts given out of faith. Possessing these five qualities, a Bhikkhuni(nun)is deposited in hell as if brought there, [141]

"Bhikkhus(Monks), possessing five [other] qualities, a Bhikkhuni(nun)is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, she speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, she speaks praise of one who deserves praise. (3) She holds right view (4) and has right intentions. (5) She does not squander gifts given out of faith. Possessing these five qualities, a Bhikkhuni(nun) is deposited in heaven as if brought there."

119 Wrong Speech (Micchavaca sans. Mithya-vaca)
[As in 5:118, but replace the third and fourth qualities leading to hell and heaven respectively with the following:

. . . (3) She is of wrong speech and (4) wrong action. . ..

. . (3) She is of right speech and (4) right action.

120 Wrong Effort (Micchavayama)
[As in 5:118, but replace the third and fourth qualities leading to hell and heaven respectively with the following:]

"... (3) She is of wrong effort and (4) wrong mindfulness(meditation/sati). [142]

(3) She is of right effort and (4) right meditation(sati/mindfulness)...."

121. Sick (Gilana sans. Glani)
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the eve ning, the Lord(Buddha) emerged from seclusion and approached the infirmary, where he saw a certain bhikkhu who was frail and sick. He then sat down in the prepared seat and addressed the bhikkhus(monks):

"Bhikkhus(Monks), if five things do not slip away from a frail and sick bhikkhu, it can be expected of him: In no long time, with the destruction of the taints, he will realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he will dwell in it. What five? Here, a bhikkhu dwells watching(in meditation/anupassi) the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, [143] contem plating impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) ; and he has the perception(sanna/sangya) of death well established internally. If these five things do not slip away from a frail and sick bhikkhu, it can be expected of him: 'In no long time, with the destruction of the taints, he will realize for himself, with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he will dwell in it."

122 Establishment of Mindfulness(Meditation) (Satisupatthita sans. Smriti-su-pratishthita)
"Bhikkhus(Monks), if any bhikkhu or Bhikkhuni(nun)develops and culti vates five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning(no earthly rebirth,anagami). What are the five? Here, a bhikkhu has mindfulness(meditation/sati) well established internally for [gaining] the panna(divine knowledge) that discerns the arising and passing away of phe nomena; 112 " he dwells watching(in meditation/anupassi) the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non delight in the entire world, and watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions). If any bhikkhu or Bhikkhuni(nun) develops and cultivates these five things, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning(no earthly rebirth,anagami)."

123 An Attendant (1) (Upatthaka1 sans. Upasthak)
"Bhikkhus(Monks), possessing five qualities, a patient is difficult to take care of. What five? (1) He does what is harmful. (2) He does not observe moderation in what is beneficial(3) He does not take his medicine. (4) He does not accurately disclose his symp toms to his kindhearted attendant; he does not report, as fits the case, that his condition is getting worse, or getting better, or remaining the same. (5) He cannot patiently endure arisen bodily sensations(vedana) that are painful, racking, sharp, piercing, har rowing, disagreeable, sapping one's vitality. [144] Possessing these five qualities, a patient is difficult to take care of. ;

"Bhikkhus(Monks), possessing five [other] qualities, a patient is easy to take care of. What five? (1) He does what is beneficial. (2) He observes moderation in what is beneficial. (3) He takes his medicine. (4) He accurately discloses his symptoms to his kind hearted attendant; he reports, as fits the case, that his condition is getting worse, or getting better, or remaining the same. (5) He can patiently endure arisen bodily sensations(vedana) that are pain ful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. Possessing these five qualities, a patient is easy to take care of."

124 An Attendant (2) (Upatthaka2 sans. Upasthak)
"Bhikkhus(Monks), possessing five qualities, an attendant is not quali fied to take care of a patient. What five? (1) He is unable to prepare medicine. (2) He does not know what is beneficial and harmful, so he offers what is harmful and withholds what is beneficial. (3) He takes care of the patient for the sake of mate rial rewards, not with a mind of loving-kindness(metta). (4) He is dis gusted at having to remove feces, urine, vomit, or spittle. (5)

He is unable from time to time to instruct, encourage, inspire, and gladden the patient with a Dhamma talk. Possessing these five qualities, an attendant is not qualified to take care of a patient.

"Bhikkhus(Monks), possessing five [other] qualities, an attendant is qualified to take care of a patient. What five? (1) He is able to prepare medicine. (2) He knows what is beneficial and harm ful, so that he withholds what is harmful and offers what is beneficial, (3) He takes care of the patient with a mind of loving kindness, not for the sake of material rewards. (4) He is not disgusted at having to remove feces, urine, vomit, or spittie. (5) He is able from time to time to instruct, encourage, inspire, and gladden the patient with a Dhamma talk, [145] Possessing these five qualities, an attendant is qualified to take care of a patient."

125 Vitality (1) (Anayussa1 )
"Bhikkhus(Monks), there are these five things that reduce vitality. What five? One does what is harmful; one does not observe modera tion in what is beneficial; one has poor digestion; one walks [for alms] at an improper time; 1126 one is not celibate. These are the five things that reduce vitality.

"Bhikkhus(Monks), there are these five things that increase vitality. What five? One does what is beneficial; one observes modera tion in what is beneficial; one has good digestion; one walks [for alms] at the proper time; one is celibate. These are the five things that increase vitality."

126 Vitality (2) (Anayussa2 )
"Bhikkhus(Monks), there are these five things that reduce vitality. What five? One does what is harmful; one does not observe moderation in what is beneficial; one has poor digestion; one is immoral; one has bad friends. These are the five things that reduce vitality.

"Bhikkhus(Monks), there are these five things that increase vitality. What five? One does what is beneficial; one observes modera tion in what is beneficial; one has good digestion; one is virtu ous; one has good friends. These are the five things that increase vitality."

127 Living Apart (Vapaka)
"Bhikkhus(Monks), possessing five qualities,, a bhikkhu is not fit to live apart from the Sangha. What five? He is not content with any kind of robe; he is not content with any kind of almsfood; he is not content with any kind of lodging; he is not content with any kind of medicines and provisions for the sick; and he dwells engrossed in thoughts of sensuality. Possessing these five qualities, a bhikkhu is not fit to live apart from the Sangha.

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu is fit to live apart from the Sangha. What five? [146] He is content with any kind of robe; he is content with any kind of almsfood; he is content with any kind of lodging; he is content with any kind of medicines and provisions for the sick; 1127 and he dwells engrossed in thoughts of renunciation. Possessing these five qualities, a bhikkhu is fit to live apart from the Sangha."

128 An Ascetic's Happiness (Samanasukha sans. Shramanasukha)
"Bhikkhus(Monks), there are these five kinds of suffering for an ascetic. What five? Here, a bhikkhu is not content with any kind of robe; he is not content with any kind of almsfood; he is not content with any kind of lodging; he is not content with any kind of medicines and provisions for the sick; and he lives the brahmacariya(celibate holy life) dissatisfied. These are the five kinds of suffering for an ascetic.

"Bhikkhus(Monks), there are these five kinds of happiness for an ascetic. What five? Here, a bhikkhu is content with any kind of robe; he is content with any kind of almsfood; he is content with any kind of lodging; he is content with any kind of medi cines and provisions for the sick; and he lives the brahmacariya(celibate holy life) with satisfaction. These are the five kinds of happiness for an ascetic."

129 Lesions (Parikuppa)
"Bhikkhus(Monks), there are these five incurable lesions 1128 that lead to the plane of misery, that lead to hell. What five? One deprives one's mother of life; one deprives one's father of life; one deprives an arahant of life; with a mind of hatred one sheds the Tathagata(Buddha)'s blood; one creates a schism in the Sangha. These are the five incurable lesions that lead to the plane of misery, that lead to hell." [147]

130 Disasters (Byasana)
"Bhikkhus(Monks), there are these five disasters. What five? Disaster due to [loss of] relatives, disaster due to [loss of] wealth, disaster due to illness, disaster regarding virtuous behavior, and disas ter regarding view. 1129 It is not because of a disaster due to [loss of] relatives, or a disaster due to [loss of] wealth, or a disaster due to illness that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is because of a disaster regarding virtuous behavior and a disaster regarding view that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five disasters.

"Bhikkhus(Monks), there are these five accomplishments(sampada). What five? accomplishment(sampada) in relatives, accomplishment(sampada) in wealth, accom plishment in health, accomplishment(sampada) in virtuous behavior, and accomplishment(sampada) in view. It is not because of accomplishment(sampada) in relatives, accomplishment(sampada) in wealth, or accomplishment(sampada) in health that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. It is because of accomplishment(sampada) in virtuous behavior and accomplishment(sampada) in view that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. These are the five accomplishments(sampada)."

131 Turning the Wheel (1) (Cakkanuvattana1 sans. Cakranuvartana)
"Bhikkhus(monks), possessing five factprs, a wheel-turning monarch sets the wheel in motion solely through the Dhamma, 1130 a wheel that [148] cannot be turned back by any hostile creature in human form. What five? Here, a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, a wheel turning monarch sets the wheel in motion solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form.

"So too, bhikkhus, possessing five qualities, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva(angel/god), Mara, or Brahma, or by anyone in the world. What five? Here, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. 1131 Possessing these five qualities, the Tathagata(Buddha) . . . sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back . . . by anyone in the world."

132 Turning the Wheel (2) (Cakkanuvattana2 sans. Cakranuvartana)
"Bhikkhus(Monks), possessing five factors, the eldest son of a wheel turning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that can not be turned back by any hostile creature in human form. What five? Here, the eldest son of a wheel-turning monarch is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five factors, the eldest son of a wheel-turning monarch continues, solely through the Dhamma, to turn the wheel set in motion by his father, a wheel that cannot be turned back by any hostile creature in human form. [149]

"So too, bhikkhus, possessing five qualities, Sariputta con tinues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathagata(Buddha), a wheel that cannot be turned back by any ascetic, brahmin, deva(angel/god), Mara, or Brahma, or by anyone in the world. 1132 What five? Here, Sariputta is one who knows what is good, who knows the Dhamma, who knows the right measure, who knows the proper time, and who knows the assembly. Possessing these five qualities, Sariputta continues, solely through the Dhamma, to turn the unsurpassed wheel of the Dhamma set in motion by the Tathagata(Buddha), a wheel that cannot be turned back by any ascetic, brahmin, deva(angel/god), Mara, or Brahma, or by anyone in the world."

133 The Righteous King 1133 (Dhammaraja sans. Dharmaraja)
"Bhikkhus(Monks), even a wheel-turning monarch, a righteous king who rules by the Dhamma, does not turn the wheel without a king above him."

When this was said, a certain bhikkhu said to the Lord(Buddha): "But, Bhante, who could be the king above a wheel-turning monarch, a righteous king who rules by the Dhamma?"

"It is the Dhamma(righteousness), bhikkhu." the Lord(Buddha) said. "Here, a wheel-turning monarch, a righteous king who rules by the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the people in his court. Again, a wheel-turning monarch, a righteous king who rules by the Dhamma . . . pro vides righteous protection, shelter, and guard for his khattiya vassals; for his army; for brahmins and householders; for the people of town and countryside; for ascetics and brahmins; for the animals and birds. [150] Having provided such righteous protection, shelter, and guard, that wheel-turning monarch, a righteous king who rules by the Dhamma, turns the wheel solely through the Dhamma, a wheel that cannot be turned back by any hostile creature in human form.

"So too, bhikkhu, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and authority, provides righteous protection, shelter, and guard for the bhikkhus, saying: (1) 'Such bodily action should be cul tivated; such bodily action should not be cultivated. (2) Such verbal action should be cultivated; such verbal action should not be cultivated. (3) Such mental action should be cultivated; such mental action should not be cultivated. (4) Such livelihood should be cultivated; such livelihood should not be cultivated. (5) Such a village or town should be resorted to; such a village or town should not be resorted to.'

"Again, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One, the righteous king of the Dhamma, relying just on the Dhamma, honoring, respecting, and venerating the Dhamma, taking the Dhamma as his standard, banner, and author ity, provides righteous protection, shelter, and guard for the Bhikkhunis(Nuns) . . . for the male lay followers . . for the female lay followers, saying: 'Such bodily action should be cultivated. . . . Such verbal action should be cultivated. . . Such mental action should be cultivated Such livelihood should be cultivated; such livelihood should not be cultivated. Such a village or town should be resorted to; such a village or town should not be resorted to.'

"Having provided such righteous protection, shelter, and guard, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One, [151] the righteous king of the Dhamma, sets in motion the unsurpassed wheel of the Dhamma solely through the Dhamma, a wheel that cannot be turned back by any ascetic, brahmin, deva(angel/god), Mara, or Brahma, or by anyone in the world."

134 In Whatever Quarter (Yassamdisam sans. Yathadisha)
"Bhikkhus(Monks), in whatever quarter he might dwell, a head anointed khattiya king who possesses five factors dwells in his own realm. What five?

"(1) Here, a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the sev enth paternal generation. 1134 (2) He is rich, with great wealth and property, with full treasuries and storerooms. (3) He is powerful, possessing an army of four divisions that is obedi ent and compliant to his commands. (4) His counselor is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present. 135 (5) These four qualities of his promote his fame. Possessing these five qualities inclusive of fame, he dwells in his own realm in whatever quarter he might dwell. For what reason? Because this is how it is for the victorious ones.

"So too, bhikkhus, in whatever quarter he might dwell, a bhikkhu who possesses five qualities dwells liberated in mind. What five?

"(1) Here, a bhikkhu(monk) is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. [152] This is like the head-anointed khattiya king's being well born. (2) He has learned much, remembers what he has learned, and accumulates what he has learned.

Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phras ing, which proclaim the perfectly complete and pure spiritual life — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is like the head-anointed khattiya king's being rich, with great wealth and property, with full treasur ies and storerooms. (3) He has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). This is like the head-anointed khattiya king's being powerful. (4) He is wise; he possesses the panna(divine knowledge) that discerns arising and,, passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is like the head-anointed khattiya king's having a good counselor(5) These four qualities of his promote his libera tion. Possessing these five qualities inclusive of liberation, in whatever quarter he might dwell, he dwells liberated in mind. For what reason? Because this is how it is for those who are liberated in mind."

135 Yearning (Patthana1)
"Bhikkhus(monks), possessing five factors, the eldest son of a head anointed khattiya king yearns for kingship. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. (2) He is handsome, attrac tive, graceful, possessing supreme beauty of complexion. (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the people of the towns and countryside. (5) He is trained and proficient in the arts of head-anointed khat tiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship. [153]

"It occurs to him: (1) 'I am well born on both sides . . . impec cable with respect to birth, so why shouldn't I yearn for king ship? (2) I am handsome, attractive, graceful, possessing supreme beanty of complexion, so why shouldn't I yearn for kingship? (3) I am pleasing and agreeable to my parents, so why shouldn't I yearn for kingship? (4) I am pleasing and agreeable to the people of the towns and countryside, so why shouldn't I yearn for kingship? (5) I am trained and proficient in the arts of head-anointed khattiya kings, whether elephant riding, horsemanship, driving a chariot, archery, or swordsmanship, so why shouldn't I yearn for kingship?' Possessing these five factors, the eldest son of a head-anointed khattiya king yearns for kingship.

"So too, bhikkhus, possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened ... . teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' (2) He is seldom ill or afflicted, possess ing an even digestion that is neither too cool nor too hot but moderate and suitable for striving. (3) He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks. (4) He has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). (5) He is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and pen etrative and leads to the complete destruction of suffering.

"It occurs to him: (1) 'I am endowed with faith; I place faith in the enlightenment of the Tathagata(Buddha) thus: "The Lord(Buddha) is an arahant, perfectly enlightened. . . teacher of devas(angels/gods) and humans,, the Enlightened One, the Lord(Buddha)," so why shouldn't I [154] yearn for the destruction of the taints? (2) I am seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving, so why shouldn't I yearn for the destruction of the taints? (3) I am honest and open; I reveal myself as I really am to the Teacher and my wise fellow monks, so why shouldn't I yearn for the destruction of the taints? (4) I have aroused energy(exertion/viriya) for the abandoning of harmful(akusala) qualities(Dhamma) . . . not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma), so why shouldn't I yearn for the destruc tion of the taints? (5) I am wise; I possess the panna(divine knowledge) . . . [that] leads to the complete destruction of suffering, so why shouldn't I yearn for the destruction of the taints?'

"Possessing these five qualities, a bhikkhu yearns for the destruction of the taints."

136 Yearning (2) (Patthana2)
"Bhikkhus(Monks), possessing five factors, the eldest son of a head anointed khattiya king yearns to be the viceroy. What five? (1) Here, the eldest son of a head-anointed khattiya king is well born ... as far back as the seventh paternal generation. (2) He is handsome, attractive, graceful, possessing supreme beauty of complexion. (3) He is pleasing and agreeable to his parents. (4) He is pleasing and agreeable to the armed forces. (5) He is wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present.

"It occurs to him: (1) "I am well born. . . as far back as the seventh paternal generation, so why shouldn't I yearn to be the viceroy? (2) I am handsome; attractive, graceful, possessing supreme beauty of complexion, so why shouldn't I yearn to be the viceroy? (3) I am pleasing and agreeable to my parents, so why shouldn't I yearn to be the viceroy? [155] (4) I am pleasing and agreeable to the armed forces, so why shouldn't I yearn to be the viceroy? (5) I am wise, competent, and intelligent, able to consider benefits pertaining to the past, future, and present, so why shouldn't I yearn to be the viceroy?' Possessing these five factors, the eldest son of a head-anointed khattiya king yearns to be the viceroy.

"So too, bhikkhus, possessing five qualities, a bhikkhu yearns for the destruction of the taints. What five? (1) Here, a bhikkhu is virtuous . . . he trains in them. (2) He has learned much . . . and penetrated well by view. (3) He is one whose mind is well estab lished in the four establishments of mindfulness(meditation/sati). (4) He has aroused energy(exertion/viriya) . . . not casting off the duty of cultivating beneficial(kusala) qualities. (5) He is wise; he possesses the panna(divine knowledge) . . . [that] leads to the complete destruction of suffering.

"It occurs to him: (1) 'I am virtuous . . .I train in them, so why shouldn't I yearn for the destruction of the taints? (2) I have learned much . . . and penetrated well by view, so why shouldn't I yearn for the destruction of the taints? (3) I am one whose mind is well established in the four establishments of mindfulness, so why shouldn't I yearn for the destruction of the taints? (4) I have aroused energy(exertion/viriya) for the abandoning of harmful(akusala) qualities(Dhamma) . . . not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma), so why shouldn't I yearn for the destruc tion of the taints? (5) I am wise; I possess the panna(divine knowledge) ... [156] [that] leads to the complete destruction of suffering, so why shouldn't I yearn for the destruction of the taints?'

"Possessing these five qualities, a bhikkhu yearns for the destruction of the taints."

137 Little Sleep (Appamsupati sans. Alpa-sushupti)
"Bhikkhus(Monks), these five sleep little at night but mostly keep awake. What five? A woman intent on a man, a man intent on a woman, a thief intent on theft, a king engaged with his royal duties, and a bhikkhu intent on severing the bonds. These five sleep little at night but mostly keep awake."

138 A Consumer of Food (Bhattadaka)
"Bhikkhus(Monks), possessing five factors, a king's bull elephant is a consumer of food, an occupant of space, a discharger of dung, a ticket-taker, 1136 and yet still is reckoned as a king's bull elephant. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Pos sessing these five factors, a king's bull elephant is a consumer of food . . . yet still is reckoned as a king's bull elephant.

"So too, bhikkhus, possessing five qualities, a bhikkhu is a consumer of food, an occupant of space, a crusher of chairs, 1137 a tickettaker, 1138 and yet still is reckoned as a bhikkhu. What five? [157] Here, a bhikkhu cannot patiently endure forms, can not patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects. Possessing these five factors, a bhikkhu is a con sumer of food, an occupant of space . . . yet still is reckoned as a bhikkhu."

139 Cannot Patiently Fndure (Akkhama sans. Akshama)
"Bhikkhus(Monks), possessing five factors, a king's bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship. What five? It cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tactile objects.

(1) "And how is it that a king's bull elephant cannot patiently endure forms? Here, when a king's bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the chari oteers, or the infantry, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure forms.

(2) "And how is it that a king's bull elephant cannot patiently endure sounds? Here, when a king's bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms, it sinks, founders, does not brace itself, and can not enter the battle. It is in this way that a king's bull elephant cannot patiently endure sounds.

(3) "And how is it that a king's bull elephant cannot patiently endure odors? [158] Here, when a king's bull elephant has gone to battle, on smelling the odor of the urine and feces of the royal bull elephants that are of pedigree stock and accustomed to battle, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure odors.

(4) "And how is it that a king's bull elephant cannot patiently endure tastes? Here, when a king's bull elephant has gone to battle, if it is deprived of one portion of grass and water, or two, three, four, or five portions, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure tastes.

(5) "And how is it that a king's bull elephant cannot patiently endure tactile objects? Here, when a king's bull elephant has gone to battle, if it is pierced by one volley of arrows, or by two, three, four, or five volleys, it sinks, founders, does not brace itself, and cannot enter the battle. It is in this way that a king's bull elephant cannot patiently endure tactile objects.

"Possessing these five factors, a king's bull elephant is not worthy of a king, not an accessory of a king, and not reckoned as a factor of kingship.

"So too, bhikkhus, possessing five qualities, 1139 a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? He cannot patiently endure forms, cannot patiently endure sounds, cannot patiently endure odors, cannot patiently endure tastes, and cannot patiently endure tac tile objects.

(1) "And how is it that a bhikkhu cannot patiently endure forms? Here, when a bhikkhu sees a form with the eye, he becomes enamored of a tantalizing form and cannot concen trate his mind. It is in this way that a bhikkhu cannot patiently endure forms.

(2) "And how is it that a bhikkhu cannot patiently endure sounds? [159] Here, when a bhikkhu hears a sound with the ear, he becomes enamored of a tantalizing sound and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure sounds. ...

(3) "And how is it that a bhikkhu cannot patiently endure odors? Here, when a bhikkhu smells an odor with the nose, he becomes enamored of a tantalizing odor and cannot concen trate his mind. It is in this way that a bhikkhu cannot patiently endure odors.

(4) "And how is it that a bhikkhu(monk) cannot patiently endure tastes? Here, when a bhikkhu experiences a taste with the tongue, he becomes enamored of a tantalizing taste and can not concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tastes.

(5) "And how is it that a bhikkhu cannot patiently endure tactile objects? Here, when a bhikkhu feels a tactile object with the body, he becomes enamored of a tantalizing tactile object and cannot concentrate his mind. It is in this way that a bhikkhu cannot patiently endure tactile objects.

"Possessing these five qualities, a bhikkhu is not worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.

"Bhikkhus(Monks), possessing five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a fac tor of kingship. What five? It patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures tactile objects.

(1) "And how is it that a king's bull elephant patiently endures forms? Here, when a king's bull elephant has gone to battle, on seeing the elephant troops, the cavalry, the charioteers, or the infantry, it does not sink and founder, but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures forms.

(2) "And how is it that a king's bull elephant patiently endures sounds? [160j Here, when a king's bull elephant has gone to battle, on hearing the sounds of elephants, horses, chariots, or infantrymen, or the sounds of drums, kettledrums, conches, and tom-toms, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures sounds.

(3) "And how is it that a king's bull elephant patiently endures odors? Here, when a king's bull elephant has gone to battle, on smelling the odor of the urine and feces of royal bull elephants that are of pedigree stock and accustomed to battle, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures odors,

(4) "And how is it that a king's bull elephant patiently endures tastes? Here, when a king's bull elephant has gone to battle, though it is deprived of one portion of grass and water, or of two, three, four, or five portions, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures tastes.

(5) "And how is it that a king's bull elephant patiently endures tactile objects? Here, when a king's bull elephant has gone to battle, though it is pierced by one volley of arrows, or by two, three, four, or five volleys, it does not sink and founder but braces itself and can enter the battle. It is in this way that a king's bull elephant patiently endures tactile objects.

"Possessing these five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.

"So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? He pafiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, and patiently endures [161] tactile objects.

(1) "And how is it that a bhikkhu patiently endures forms? Here, when a bhikkhu sees a form with the eye, he does not become enamored of a tantalizing form and can concentrate his mind. It is in this way that a bhikkhu patiently endures forms.

(2) "And how is it that a bhikkhu patiently endures sounds? Here, when a bhikkhu hears a sound with the ear, he does not become enamored of a tantalizing sound and can concentrate his mind. It is in this way that a bhikkhu patiently endures sounds.

(3) "And how is it that a bhikkhu patiently endures odors? Here, when a bhikkhu smells an odor with the nose, he does not become enamored of a tantalizing odor and can concentrate his mind. It is in this way that a bhikkhu patiently endures odors.

(4) "And how is it that a bhikkhu patiently endures tastes? Here, when a bhikkhu experiences a taste with the tongue, he does not become enamored of a tantalizing taste and can con centrate liis mind. It is in this way that a bhikkhu patiently endures tastes.

(5) "And how is it that a bhikkhu patiently endures tactile objects? Here, when a bhikkhu feels a tactile object with the body, he does not become enamored of a tantalizing tactile object and can concentrate his mind. It is in this way. that a bhikkhu patiently endures tactile objects.

"Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

140 One Who Listens (Sota sans. Shrota)
"Bhikkhus(Monks), possessing five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a fac tor of kingship. What five? Here, a king's bull elephant is one who listens, who destroys, who guards, who patiently endures, and who goes.

(1) "And how is a king's bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not [162] it has ever done it before, the king's bull elephant heeds it, attends to it, directs its whole mind to it, and listens with eager, ears. It is in this way that a king's bull elephant is one who listens.

(2) "And how is a king's bull elephant one who destroys? Here, when a king's bull elephant has entered the battle, it destroys elephants and elephant riders, horses and cavalry, chariots and charioteers, and infantry. It is in this way that a king's bull elephant is one who destroys.

(3) "And how is a king's bull elephant one who guards? Here, when the king's bull elephant has entered a battle, it guards its front quarters, its back quarters, its front feet, its back feet, its head, its ears, its tusks, its trunk, its tail, and its rider. It is in this way that a king's bull elephant is one who guards.

(4) "And how is a king's bull elephant one who patiently endures? Here, when a king's bull elephant has entered the bat tle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the sounds of drums, kettledrums, conches, and tom-toms. It is in this way that a king's bull elephant is one who patiently endures. ...

(5) "And how is a king's, bull elephant one who goes? Here, the king's bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king's bull elephant is one who goes.

"Possessing these five factors, a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship:

"So too, bhikkhus, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the World. What five? Here, a bhikkhu(monk) is one who listens, who destroys, [163] who guards, who patiently endures, and who goes.

(1) "And how is a bhikkhu one who listens? Here, when the Dhamma and discipline proclaimed by the Tathagata(Buddha) is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens to the Dhamma with eager ears. It is in this way that a bhikkhu is one who listens.

(2) "And how is a bhikkhu one who destroys? Here, a bhik khu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not toler ate an arisen thought of ill will . . . an arisen thought of harm ing . . . any other bad harmful(akusala) states that arise from time to time, but abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu is one who destroys.

(3) "And how is a bhikkhu one who guards? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad harmful(akusala) states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind . . . he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu is one who guards.

(4) "And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he is able to bear up with arisen bodily sensations(vedana) that are painful, rack ing, sharp, piercing, harrowing, disagreeable, sapping one's vitality . It is in this way that a bhikkhu is one who patiently endures...

(5) "And how is a bhikkhu one who goes? [164] Here, a bhikkhu is one who quickly goes to that region where he has never before gone in this long time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana). If is in this way that a bhikkhu is one who goes.

"Possessing these five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

141 Having Given, One Despises (Avajanati)
"Bhikkhus(Monks), there are these five kinds of persons found in the world. What five? The one who gives and then despises; the one who despises as a result of living together; the one gull ible for gossip; the capricious one; and the one who is dull and stupid.

(1) "And how is a person one who gives and then despises? Here, one person gives another a robe, almsfood, lodging, and medicines and provisions for the sick. It occurs to him: 'I give; he receives. Having given to him, he despises him. It is in this way that a person is one who gives and then despises.

(2) "And how does a person despise as a result of living together? [165] Here, one person lives together with another for two or three years. He then despises the other because they have lived together. It is in this way that a person despises as a result of living together.

(3) "And how is a person gullible for gossip? Here, when praise or dispraise is being spoken about another person, he readily believes it. It is in this way that a person is gullible for gossip.

(4) "And how is a person capricious? Here, a person's faith, devotion, affection, and confidence are fickle. It is in this way that a person is capricious.

(5) "And how is a person dull and stupid? Here, a person does not know which qualities are beneficial(kusala) and whichharmful(akusala), which qualities are blameworthy and which blameless, which qualities are inferior and which superior; he does not know dark and bright qualities along with their counterparts. It. is in this, way that a person is dull and stupid.

"These, bhikkhus, are the five kinds of persons found in the world."

142 One Violates (Arabhati)
"Bhikkhus(Monks), there are these five kinds of persons found in the world. What five?

(1) "Here, one person violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder. 1140

(2) "Here, one person violates and does not become remorse ful, 1141 and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen badharmful(akusala) states of his cease without remainder.

(3) "Here, one person does not violate [166] and yet becomes remorseful, 1142 and does not understand as it really is the lib eration of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder.

(4) "Here, one person does not violate and does not become remorseful, and does not understand as it really is the libera tion of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder.

(5) "Here, one person does not violate and does not become remorseful, and understands as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen badharmful(akusala) states of his cease without remainder.

(1) "Bhikkhus(Monks), the person among these who violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease w ithout remainder, should be told: 'Taints born of violation are found in you, and taints born of remorse increase. Please abandon the taints born of violation and dispel the taints born of remorse; then develop your mind and panna(divine knowledge)' 1143 In this way you will be exactly the same as the fifth type of person.

(2) "The person among, these who violates and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder, should be told 'Taints born of violation are found in you, but taints born of remorse do not increase. Please abandon the taints born of violation, and then develop your mind and panna(divine knowledge). In this way you will be exactly the same as the fifth type of person.'

(3) "The person among these who does not violate and yet becomes remorseful, and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder, should be told: [167] 'Taints born of violation are not found in you, yet taints born of remorse increase. Please dispel the taints born of remorse, and then develop your mind and panna(divine knowledge). In this way you will be exactly the same as the fifth type of person.'

(4) "The person among these who does not violate and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by panna(divine knowledge), where these arisen bad harmful(akusala) states of his cease without remainder, should be told: 'Taints born of violation are not found in you, and taints born of remorse do not increase. Please develop your mind and panna(divine knowledge). In this way you will be exactly the same as the fifth type of person.'

(5) "Thus, bhikkhus, when persons of these four types are exhorted and instructed by the example of the fifth type of per son, they gradually attain the destruction of the taints."

143 Sarandada
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and entered Vesali for alms. Now on that occasion five hundred Lic chavis had assembled at the Sarandada Shrine and were sitting together when this conversation arose: "The manifestation of five gems is rare in the world. What five? The elephant-gem, the horse-gem, the jewel-gem, the woman-gem, and the steward gem. The manifestation of these five gems is rare in the world." [168] :

Then the Licchavis stationed a man on the road and told him: "Good man, when you see the Lord(Buddha) coming, you should inform us." The man saw the Lord(Buddha) coming in the dis-. tance, went to the Licchavis, and told them: "Sirs, this Lord(Buddha), the Arahaht, the Perfectly Enlightened One is coming. You may go at your own convenience."

Then the Licchavis approached the Lord(Buddha), paid hom age to him, and stood to one side. Standing there, they said to him: "Please, Bhante, let the Lord(Buddha) go to the Sarandada Shrine out of compassion." The Lord(Buddha) silently consented. He went to the Sarandada Shrine, sat down on a seat that was prepared, and said to the Licchavis:

"What discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?"

"Here, Bhante, when we had assembled and were sitting together, this conversation arose . . . [He here repeats the entire conversation above.] . . . 'The manifestation of these five gems is rare in the world.

"Intent on sensual pleasures, the Licchavis were engaged in a conversation about sensual pleasures! Licchavis, the mani festation of five gems is rare in the world. What five? (1) The manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlight ened One is rare in the world. (2) A person who teaches the Dhamma(path) and discipline proclaimed by a Tathagata(Buddha) [169] is rare in the world. (3) When the Dhamma(path) and discipline proclaimed by a Tathagata(Buddha) has been taught, a person who understands it is rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathagata(Buddha) has been taught and understood, a person who practices in accordance with the Dhamma is rare in the world. (5) A grateful and thankful person is rare in the world. Licchavis, the manifestation of these five gems is rare in the world."

144 Tikandaki
On one occasion the Lord(Buddha) was dwelling at Saketa in the Tikandaki Grove. There the Lord(Buddha) addressed the bhik khus: "Bhikkhus!''

"Venerable sir." those bhikkhus replied. The Lord(Buddha) said this:

"(1) Bhikkhus(monks), it is good for a bhikkhu from time to time to dwell perceiving the repulsive in the unrepulsive. (2) It is good for a bhikkhu(monk) from time to time to dwell perceiving the unrepulsive in the repulsive, (3) It is good for a bhikkhu from time to time to dwell perceiving the repulsive in both the unre pulsive and the repulsive. (4) It is good for a bhikkhu from time to time to dwell perceiving the unrepulsive in both the repulsive and the unrepulsive. (5) It is good for a bhikkhu from time to time to dwell equanimous, mindful(meditating/sati) and completely com prehending, having turned away from both the repulsive and the unrepulsive. 1144

(1) "And for the sake of what benefit should a bhikkhu d well perceiving the repulsive in the unrepulsive? 'Let no lust(raag) arise in me toward things provocative of lust(raag)!': for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in the unrepulsive.

(2) "And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in the repulsive? 'Let no hatred arise in me toward things provocative of hatred!': for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in the repulsive.

(3) "And for the sake of what [170] benefit should a bhikkhu dwell perceiving the repulsive in both the unrepulsive and the repulsive? 'Let no lust(raag) arise in me toward things provocative of lust(raag), and no hatred toward things provocative of hatred!': for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in both the unrepulsive and the repulsive.

(4) "And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in both the repulsive and the unrepulsive? 'Let no hatred arise in me toward things provoca tive of hatred, and no lust(raag) toward things provocative of lust(raag)!': for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive.

(5) "And for the sake of what benefit should a bhikkhu dwell equanimous, mindful(meditating/sati) and completely comprehending, hav ing turned away from both the repulsive and the unrepulsive? 'Let no lust(raag) at all arise in me anywhere in any way regard ing things provocative of lust(raag)! Let no hatred at all arise in me anywhere in any way regarding things provocative of hatred! May no delusion(moha) at all arise in me anywhere in any way regard ing things that breed delusion(moha)!': 1145 for the sake of this benefit a bhikkhu should dwell equanimous, mindful(meditating/sati) and completely com prehending, having turned away from both the repulsive and the unrepulsive."

145 Hell (Niraya)
"Bhikkhus(Monks), one possessing five qualities is deposited in hell as if brought there. What five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothful ness. One possessing these five qualities is deposited in hell as if brought there. [171]

"Bhikkhus(Monks), one possessing five [other] qualities is deposited in heaven as if brought there. What five? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness, One possessing these five qualities is deposited in heaven as if brought there."

146 Friend (Mitta sans. Mitra)
"Bhikkhus(Monks), one should not take as a friend a bhikkhu who pos sesses five qualities. What five? He instigates work projects; he takes up disciplinary issues; he is hostile toward eminent bhikkhus; he is intent on lengthy and unsettled wandering; he is unable to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should not take as a friend a bhikkhu who possesses these five qualities.

"Bhikkhus(Monks), one should take as a friend a bhikkhu who possesses five [other] qualities. What five? He does not instigate work projects; he does not take up disciplinary issues; he is not hostile toward eminent bhikkhus; he is not intent on lengthy and unsettled wandering; he is able to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should take as a friend a bhikkhu who possesses these five qualities."

147 Donation of Bad Person (Asappurisadana sans. Asadpurushdana)
"Bhikkhus(Monks), there are these five gifts of a bad person. What five? He gives casually; he gives without reverence; he does not give with his own hand; he gives what would be discarded; he gives (donation) without a view about the returns of giving(donation). 1146 These are the five gifts of a bad person. [172]

"Bhikkhus(Monks), there are these five gifts of a good person. What five? He gives respectfully; he gives with reverence; he gives(donation) with his own hand; he gives(donation) what would not be discarded; he gives with a view about the returns of giving(donation). 1147 These are the five gifts of a good person."

148 Donation of Good Person (Sappurisadana sans. Sadpurushdana)
"Bhikkhus(Monks), there are these five gifts of a good person. What five? He gives a gift out of faith; he gives a gift respectfully; he gives a timely gift; he gives a gift unreservedly; he gives a gift without injuring himself or others. ’

"(1) Because he has given a gift out of faith, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and he is handsome, attractive, graceful, possessing supreme beauty of complexion. (2) Because he has given a gift respectfully, wherever the result of that gift is pro duced, he becomes rich, with great wealth and property, and his sons and wives, slaves, servants, and workers are obedient, lend an ear, and apply their minds to understand. (3) Because he has given a timely gift, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and timely benefits come to him in abundance. (4) Because he has given a gift unreservedly, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and his mind inclines to the enjoyment of the five kinds of fine sensual pleasures. [173] (5) Because he has given a gift without injuring himself or others, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and no damage comes to his property from any source, whether from fire, floods, kings, thieves, or displeasingheirs. These are the five gifts of a good person."

149 Temporarily Liberated (1) (Samayavimutta1 sans. Samaya-vimukti)
"Bhikkhus(Monks), these five things lead to the decline of a temporarily liberated bhikkhu. 1148 What five? Delight in work, delight in talk, delight in sleep, delight in company; and he does not review the extent to which the mind is liberated. These five things lead to the decline of a temporarily liberated bhikkhu.

"Bhikkhus(Monks), these five things lead to the non-decline of a temporarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, no delight in company; and he reviews the extent to which the mind is liber ated. These five things lead to the non-decline of a temporarily liberated bhikkhu."

150 (10) Temporarily Liberated (2) (Samayavimutta2 sans. Samaya-vimukti)
"Bhikkhus(monks), these five things lead to the decline of a temporarily liberated bhikkhu. What five? Delight in work, delight in talk, delight in sleep, not guarding the doors of the sense faculties, and lack of moderation in eating. These five things lead to the decline of a temporarily liberated bhikkhu.

"Bhikkhus(Monks), these five things lead to the non-decline of a tem porarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, guarding the doors of the sense faculties, and moderation in eating. [174 j These five things lead to the non-decline of a temporarily liberated bhikkhu."

151 The Fixed Course of Rightness1 [1149] (Sammattaniyama1)
"Bhikkhus(Monks), possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). 1150 What five? One disparages the talk; one disparages the speaker; one disparages oneself; one listens to the Dhamma with a distracted and scattered mind; one attends to it carelessly. Possessing these five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma):

"Bhikkhus(Monks), possessing five qualities, while listening to [175] the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What five? One does not disparage the talk; one does not dispar age the speaker; one does not disparage oneself; one listens to the Dhamma(path) with an undistracted and one-pointed mind(ekaggacitta sans. ekagracitta); one attends to it carefully. Possessing these five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities."

152 The Fixed Course of Rightness (2) (Sammattaniyama2)
"Bhikkhus(Monks), possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What five? One disparages the talk; one disparages the speaker; one disparages oneself; one is unwise, stupid, obtuse; one imagines that one has understood what one has not understood. Pos sessing these five qualities, even while listening to the good Dhamma(path) one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma).

"Bhikkhus(Monks), possessing five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What five? One does not disparage the talk; one does not disparage the speaker; one does not disparage oneself; one is wise, intelligent, astute; one does not imagine that one has understood what one has not understood. Possessing these five qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma)."

153 The Fixed Course of Rightness (3) (Sammattaniyama2)
"Bhikkhus(Monks), possessing five qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What five? (1) One listens to the Dhamma as a denigrator obsessed with denigration; (2) one listens to the Dhamma with the inten tion of criticizing it, seeking faults; [176] (3) one is ill disposed toward the teacher, intent on attacking him; (4) one is unwise, stupid, obtuse; (5) one imagines that one has understood what one has not understood. Possessing these five qualities, even while listening to the good Dhamma one is incapable of enter ing upon the fixed course [consisting in] rightness in beneficial(kusala) qualities.

"Bhikkhus(Monks), possessing five qualities, while listening to the good Dhamma orie is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What five? (1) One does not listen to the Dhamma as a denigrator obsessed with denigration; (2) one listens to the Dhamma without any intention of criticizing it, not as one who seeks faults; (3) one is not ill disposed toward the teacher and intent on attacking him; (4) one is wise, intelligent, astute; (5) one does not imagine that one has understood what one has not understood. Possessing these five qualities, while listening to the good Dhamma(path) one is capable of entering upon the fixed course [consisting in] right ness in beneficial(kusala) qualities(Dhamma). "

154 Decline of the Good Dhamma (1) (Saddhammasammosa1 sans. Sad-dharmasya..)
"Bhikkhus(monks), there are these five things that lead to the decline and disappearance of the good Dhamma(path). What five? (1) Here, the bhikkhus do not respectfully listen to the Dhamma; (2) they do not respectfully learn the Dhamma; (3) they do not respect fully retain the Dhamma in mind; (4) they do not respectfully examine the meaning of the teachings they have retained in mind; (5) they do not respectfully understand the meaning and the Dhamma and then practice in accordance with the Dhamma. These five things lead to the decline and disappearance of the good Dhamma.

"Bhikkhus(Monks), there are these five [other] things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What five? (1) Here, the bhikkhus respectfully listen to the Dhamma; (2) they respectfully learn the Dhamma; (3) they respectfully retain the Dhamma in mind; (4) they respect fully examine the meaning of the teachings they have retained in mind; (5) they respectfully understand the meaning and the Dhamma and then practice in accordance with the Dhamma. [177] These five things lead to the continuation, non-decline, and nondisappearance of the good Dhamma."

==== 155 Decline of the Good Dhamma (2) (Saddhammasammosa2 sans. Sad-dharmasya..)

"Bhikkhus(Monks), there are these five things that lead to the decline and disappearance of the good Dhamma. What five?

(1) "Here, the bhikkhus do not learn the Dhamma: discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers. This is the first thing that leads to the decline and disappearance of the good Dhamma(path).

(2) "Again, the bhikkhus do not teach the Dhamma to others in detail as they have heard it and learned it. This is the second thing that leads to the decline and disappearance of the good Dhamma.

(3) "Again, the bhikkhus do not make others repeat the Dhamma in detail as they have heard it and learned it. This is the third thing that leads to the decline and disappearance of the good Dhamma.

(4) "Again, the bhikkhus do not recite the Dhamma in detail as they have heard it and learned it. This is the fourth thing that leads to the decline and disappearance of the good Dhamma.

(5) "Again, the bhikkhus do not ponder, examine, and men tally inspect the Dhamma as they have heard it and learned it. This is the fifth thing that leads to the decline and disappearance of the good Dhamma.

"These are the five things that lead to the decline and disap pearance of the good Dhamma.

"Bhikkhus(Monks), there are these five [other] things that lead to tire continuation, non-decline, and non-disappearance of the good Dhamma. What five?

(1) "Here, the bhikkhus learn the Dhamma: discourses . . . and questions-and-answers. This is [178] the first thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma..

(2) "Again, the bhikkhus teach the Dhamma to others in detail as they have heard it and learned it. This is the second tiring that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(3) "Again, the bhikkhus make others repeat the Dhamma in detail as they have heard it and learned it. This is the third thing that leads to the continuation, non-decline, and non disappearance of the good Dhamma.

(4) "Again, the bhikkhus recite the Dhamma in detail as they have heard it and learned it. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(5) "Again, the bhikkhus ponder, examine, and mentally inspect the Dhamma as they have heard it and learned it. This is the fifth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

"These are the five things that lead to the continuation, non decline, and non-disappearance of the good Dhamma."

156 Decline of the Good Dhamma (3) (Saddhammasammosa3 sans. Sad-dharmasya..)
"Bhikkhus(monks), there are these five things that lead to the decline and disappearance of the good Dhamma. What five? 1151

(1) "Here, the bhikkhus learn discourses that have been badly acquired, with badly set down words and phrases. When the words and phrases are badly set down, the meaning is badly interpreted. This is the first thing that leads to the decline and disappearance of the good Dhamma.

(2) "Again, the bhikkhus are difficult to correct and possess qualities that make them difficult to correct. They are impatient and do not accept instruction respectfully. This is the second thing that leads to the decline and disappearance of the good Dhamma, [179]

(3) "Again, those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, do not respectfully teach the discourses to others. When they have passed away, the discourses are cut off at the root, left without anyone to preserve them. This is the third thing that leads to the decline and disappearance of the good Dhamma.

(4) "Again, the elder bhikkhus are luxurious and lax, lead ers in backsliding, discarding the duty of solitude; they do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the ; as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too, do not arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the decline and disappearance of the good Dhamma.

(5) " Again, there is a schism in the Sangha, and when there is a schism in the Sangha there are mutual insults, mutual revil ing, mutual disparagement, and mutual rejection. Then those without confidence do not gain confidence, while some of those with confidence change their minds. 1152 This is the fifth thing that leads to the decline and disappearance of the good Dhamma.

"These are the five things that lead to the decline and disap pearance of the good Dhamma.

"There are, bhikkhus, these five [other] things that lead to the continuation, non-decline, and non-disappearance of the good Dhamma. What five?

(1) "Here the bhikkhus learn discourses that have been well acquired, with well set-down words and phrases. When the words and phrases are well set down, the meaning is well inter preted. This is the first thing that leads to the continuation, non decline, and non-disappearance of the good Dhamma. [180]

(2) "Again, the bhikkhus are easy to correct and possess qualities that make them easy to correct. They are patient and accept instruction respectfully. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(3) "Again, those bhikkhus who are learned, experts on the Dhamma, experts on the discipline, experts on the outlines, respectfully teach the discourses to others. When they have passed away, the discourses are not cut off at the root, for there are those who preserve them. This is the third thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(4) "Again, the elder bhikkhus are not luxurious and lax, but discard backsliding and take the lead in solitude; they arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, do not become luxurious and lax, but discard backsliding and take the lead in solitude; they, too, arouse energy(exertion/viriya) for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma.

(5) " Again, the Sangha is dwelling at ease — in concord, har moniously, without disputes, with a single recitation. When the Sangha is in concord, there are no mutual insults, no mutual reviling, no mutual disparagement, and no mutual rejection. Then those without confidence gain confidence and those with confidence increase fin their confidence]. This is the fifth thing that leads to the continuation, non-decline, and non disappearance of the good Dhamma.

"These, bhikkhus, are the five things that lead to the con tinuation, nondecline, and non -disappearance of the good Dhamma." [181]

157 Wrongly Addressed Talk (Dukkatha sans. Dush-katha)
"Bhikkhus(Monks), a talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five [inappropriate] types of persons. What five? A talk on faith is wrongly addressed to one devoid of faith; a talk on virtuous behavior is wrongly addressed to an immoral person; a talk on learning is wrongly addressed to one of little learning; a talk on generosity is wrongly addressed to a miser; a talk on panna(divine knowledge) is wrongly addressed to an unwise person.

(1) "And why, bhikkhus, is a talk on faith wrongly addressed to one devoid of faith? When a talk on faith is being given, a person devoid of faith loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that faith in himself and obtain bliss(piti) and joy based upon it. Therefore a talk on faith is wrongly addressed to a person devoid of faith.

(2) "And why is a talk on virtuous behavior wrongly addressed to an immoral person? When a talk on virtuous behavior is being given, an immoral person loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that virtuous behavior in himself and obtain bliss(piti) and joy based upon it. Therefore a talk on virtuous behavior is wrongly addressed to an immoral person.

(3) "And why is a talk on learning wrongly addressed to a person of little learning? When a talk on learning is being given, a person of little learning loses. his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that learning in himself and obtain bliss(piti) and joy based upon it. Therefore a talk on learning is wrongly addressed to a person of little learning.

(4) “And why is a talk on generosity wrongly addressed to a miser? When a talk On generosity is being given, a miser loses his temper and becomes irritated, hostile, and stubborn; he dis plays anger, hatred, and bitterness: For what reason? Because he does not perceive that generosity in himself and [182] obtain bliss(piti) and joy based upon it. Therefore a talk on generosity is wrongly addressed to a miser.

(.5) “And why is a talk on panna(divine knowledge) wrongly addressed to an unwise person? When a talk on panna(divine knowledge), is being given, an unwise person loses his temper and becomes irritated, hostile, and stubborn; he displays anger, hatred, and bitterness. For what reason? Because he does not perceive that panna(divine knowledge) in him self and obtain bliss(piti) and joy based upon it. Therefore a talk on panna(divine knowledge) is wrongly addressed to an unwise person.

“A talk is wrongly addressed when, having weighed one type of person against another, it is addressed to these five [inappropriate] types of persons.

“Bhikkhus, a talk is properly addressed when, having weighed one type of person against another, it is addressed to these five [appropriate] types of persons. What. five? A talk on faith is properly addressed to one endowed with faith; a talk on virtuous behavior is properly addressed to a virtuous person; a talk on learning is properly addressed to a learned person; a talk on generosity is properly addressed to a generous person; a talk on panna(divine knowledge) is properly addressed to a wise person.

(1 ) “And why, bhikkhus, is a talk on faith properly addressed to one endowed with faith? When a talk on faith is being given, a person endowed with faith does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he per ceives that faith in himself and obtains bliss(piti) and joy based upon it. Therefore a talk on faith is properly addressed to a person endowed with faith.

(2) “And why is a talk on virtuous behavior properly addressed to a virtuous person? When a talk on virtuous behav ior is being given, a virtuous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he per ceives that virtuous behavior in himself and obtains bliss(piti) and joy based upon it. Therefore a talk on virtuous behavior is properly addressed to a virtuous person.

(3) "And why is a talk on learning properly addressed to a learned person? When a talk on learning is being given, a learned person does not lose his temper and become irritated, hostile, and [183] stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that learning in himself and obtains bliss(piti) and joy based upon it. Therefore a talk on learning is properly addressed to a learned person.

(4) "And why is a talk on generosity properly addressed to a generous person? When a talk on generosity is being given, a generous person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bit terness. For what reason? Because he perceives that generosity in himself and obtains bliss(piti) and joy based upon it. Therefore a talk on generosity is properly addressed to a generous person.

(5) "And why is a talk on panna(divine knowledge) properly addressed to a wise person? When a talk on panna(divine knowledge) is being given, a wise person does not lose his temper and become irritated, hostile, and stubborn; he does not display anger, hatred, and bitterness. For what reason? Because he perceives that panna(divine knowledge) in himself and obtains bliss(piti) and joy based upon it. Therefore a talk on panna(divine knowledge) is properly addressed to a wise person.

"Bhikkhus(Monks), a talk is properly addressed when, having weighed one type of person against another, it is addressed to these five [appropriate] types of persons."

158 Timidity 1153 (Sarajja)
"Bhikkhus(monks), possessing five qualities, a bhikkhu is overcome by timidity. What five? Here, a bhikkhu is devoid of faith, immoral, unlearned, lazy, and unwise. Possessing these five qualities, a bhikkhu is overcome by timidity.

"Bhikkhus(Monks), possessing five [other] qualities, a bhikkhu is self confident. What five? Here, a bhikkhu(monk) is endowed with faith. virtuous, learned, energetic, and wise. [184] Possessing these five qualities, a bhikkhu is self-confident."

159 Udayi
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Kosambi in Ghosita's Park. Now on that occasion the Venerable Udayi, surrounded by a large assembly of laypeople, was sitting teaching the Dhamma. 1154 The Venerable Ananda saw this and approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, the Venerable Udayi, surrounded by a large assembly of laypeople, is teaching the Dhamma."

"It isn't easy, Ananda, to teach the Dhamma(path) to others. One who teaches the Dhamma to others should first set up five qualities internally. What five? (1) [Having determined:] 'I will give a progressive talk,' one should teach the Dhamma to others. 1155 (2) [Having determined:] 'I will give a talk that shows reasons,' one should teach the Dhamma to others. 1156 (3) [Having determined:] T will give a talk out of sympathy,' one should teach the Dhamma to others. (4) [Having determined:] 'I will not give a talk while intent on material gain,' one should teach the Dhamma to others. (5) [Having determined:] 'I will give a talk without harming myself or others,' one should teach the Dhamma to others. It isn't easy, Ananda, to teach the Dhamma to others. One who teaches the Dhamma to others should first set up these five qualities internally."

160 Hard to Dispel (Duppativinodaya)
"Bhikkhus(Monks), these five things, once arisen, are hard to dispel. What five? [185] lust(raag), once arisen, is hard to dispel. Hatred . . . Delusion(Moha) . . . Discernment . . . The urge to travel, once arisen, is hard to dispel. These five things, once arisen, are hard to dispel."

161 Removing Resentment (1) (Aghata pativinay1)
"Bhikkhus(Monks), there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. 1157 What five? (1) One should develop loving-kindness(metta) for the person one resents; in this way one should remove the resentment toward that person. (2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person: (3) One should develop indifference(withdrawing within/upekkha) toward the person one resents; in this way one should remove the resentment toward that per son. [186] (4) One should disregard the person one resents and pay no attention to him; in this way one should remove the resentment toward that person. (5) One should apply the idea of the ownership of kamma(karma/deeds) to the person one resents, thus: 'This venerable one is the owner of his kamma(karma/deeds), the heir of his kamma(karma/deeds); he has kamma(karma/deeds) as his origin, kamma(karma/deeds) as his relative, kamma(karma/deeds) as his resort; he will be the heir of any kamma(karma/deeds) he does, good or bad.' In this way one should remove the resentment toward that person. These are the five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone."

162 Removing Resentment (2) (Aghata pativinay1)
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!''

"Friend," those bhikkhus replied. The Venerable Sariputta said this:

"Friends, there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. What five? (1) Here, a person's bodily behavior is impure, but his verbal behavior is pure; one should remove resentment toward such a person. (2) A person's verbal behavior is impure, but his bodily behavior is pure; one should also remove resentment toward such a person. (3) A person's bodily behavior and verbal behavior are impure, but from time to time he gains an opening of the mind, placidity of mind; 1158 one should also remove resentment toward such a person. (4) A person's bodily behavior and verbal behavior are impure, and he does not gain [187] an opening of the mind, placidity of mind from time to time; one should also remove resentment toward such a person. (5) A person's bodily behav ior and verbal behavior are pure, and from time to time he gains an opening of the mind, placidity of mind; one should also remove resentment toward such a person.

(1) "How, friends, should resentment be removed toward the person whose bodily behavior is impure but whose verbal behavior is pure? Suppose a rag-robed bhikkhu sees a rag by the roadside. He would press it down with his left foot, spread it out with his right foot, tear off an intact section, and take it away with him; so too, when a person's bodily behavior is impure but his verbal behavior is pure, on that occasion one should not attend to the impurity of his bodily behavior but should instead attend to the purity of his verbal behavior. In this way resentment toward that person should be removed.

(2) "How, friends, should resentment be removed toward the person whose verbal behavior is impure but whose bodily behavior is pure? Suppose there is a pond covered with algae and water plants. A man might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. He would plunge into the pond, sweep away the algae and water plants with his hands, drink from his cupped hands, and then leave; so too, [188] when a person's verbal behavior is impure but his bodily behavior is pure, on that occasion one should not attend to the impurity of his verbal behavior but should instead attend to the purity of his bodily behavior. In this way resentment toward that person should be removed.

(3) "How, friends, should resentment be removed toward the person whose bodily behavior and verbal behavior are impure but who from time to time gains an opening of the mind, placid ity of mind? Suppose there is a little water in a puddle. Then a person might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. He would think: 'This little bit of water is in the puddle. If I try to drink it with my cupped hands or a vessel, I will stir it up, disturb it, and make it undrinkable. Let me get down on all fours, suck it up like a cow, and depart.' He then gets down on all fours, sucks the water up like a cow, and departs. So too, when a person's bodily behavior and verbal behavior are impure but from time to time he gains an open ing of the mind, placidity of mind, on that occasion one should not attend to the impurity of his bodily and verbal behavior, but should instead attend [189] to the opening of the mind, the placidity of mind, he gains from time to time. In this way resentment toward that person should be removed.

(4) "How, friends, should resentment be removed toward the person whose bodily and verbal behavior are impure and who does not gain an opening of the mind, placidity of mind, from time to time? Suppose a sick, afflicted, gravely ill person was traveling along a highway, and the last village behind him and the next village ahead of him were both far away. He would not obtain suitable food and medicine or a qualified attendant; he would not get [to meet] the leader of the village district. Another man traveling along the highway might see him and arouse sheer compassion, sympathy, and tender concern for him, thinking: 'Oh, may this man obtain suitable food, suitable medicine, and a qualified attendant! May he get [to meet] the leader of the village district! For what reason? So that this man does not encounter calamity and disaster right here.' So too, when a person's bodily and verbal behavior are impure and he does not gain from time to time an opening of the mind, placidity of mind, on that occasion one should arouse sheer compassion, sympathy, and tender concern for him, thinking, 'Oh, may this venerable one abandon bodily misbehavior and develop good bodily behavior; may he abandon verbal mis behavior and develop good verbal behavior; may he abandon mental misbehavior and develop good mental behavior! For what reason? So that, with the breakup of the body, after death, he will not be reborn in the plane of misery, in a bad destination, in the lower world, in hell.' In this way resentment toward that person should be removed. [190]

(5) "How, friends, should resentment be removed toward the person whose bodily and verbal behavior are pure and who from time to time gains an opening of the mind, placidity of mind? Suppose there were a pond with clear, sweet, cool water, clean, with smooth banks, a delightful place shaded by vari ous trees. Then a man might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. Having plunged into the pond, he would bathe and drink, and then, after coming out, he would sit or lie down in the shade of a tree right there. So too, when a person's bodily and verbal behavior are pure and from time to time he gains an opening of the mind, placidity of mind, on that occasion one should attend to his pure bodily behavior, to his pure verbal behavior; and to the opening of the mind, the placidity of mind, that he gains from time to time. In this way resentment toward that person should be removed. Friends, by means of a person who inspires confidence in every way, the mind gains confidence. 1159

"These, friends, are the five ways of removing resentment by means of which a bhikkhu can entirely remove resentment toward whomever it has arisen."

163 Discussions (Sakaccha)
[This sutta is identical with 5:65, except that it is spoken by Sariputta to the bhikkhus-J [191]

164 Way of Life (Sajiva)
[This sutta is identical with 5:66, except that it is spoken by Sariputta to the bhikkhus.]

165 Asking Questions (Panha Puccha sans. Prashna-puccha)
There the Venerable Sariputta .. . said this:

"Friends, whoever asks another persona question does so for five reasons or for a particular one among them. What five? (1) One asks another person a question because of one's dullness and stupidity; (2) one with evil desires, motivated by desire, asks another person a question; [192] (3) one asks another per son a question as a way of reviling [the other person]; (4) one asks another person a question because one wishes to learn; (5) or one asks another person a question with the thought: 'If, when he is asked a question by me, he answers correctly, that is good; but if he does not answer correctly, I will give him a correct explanation'. Friends, whoever asks another person a question does so for these five reasons or for a particular one among them. Friends, I ask another person a question with the thought: 'If, when he is asked a question by me, he answers correctly, that is good; but if he does not answer correctly, I will give him a correct explanation."

166 Cessation (Nirodha)
There the Venerable Sariputta. . . said this:

"Here, friends, a bhikkhu accomplished in virtuous behavior, samadhi(self absorption/trance), and panna(divine knowledge) might enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is this possibility. But if he does not reach final knowledge in this very life, having been reborn among a certain group of mind-made [devtas(angels)] that transcend the company of devas(angels/gods) that subsist on edible food, he might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). 1160 There is this possibility."

When this was said, the Venerable Udayi said to the Vener able Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [devtas(angels)] that transcend the company of devas(angels/gods) that subsist on edible food, might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is no such possibility."

A second time. . . A third time, [193] the Venerable Sariputta said: "Here, friends, it is possible that a bhikkhu accomplished in virtuous behavior . . . having been reborn among a certain group of mindunade [devtas(angels)] ... might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is this possibility." A third time, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind -made [devtas(angels)] . . . might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is no such possibility. "

Then it occurred to the Venerable Sariputta: "The Venerable Udayi has rejected me up to the third time, and not a single bhik khu expresses agreement with me. Let me approach the Lord(Buddha) ." Then the Venerable Sariputta approached the Lord(Buddha) , paid homage to him, sat down to one side, and addressed the bhikkhus: "Here, friends, a bhikkhu accomplished in virtu ous behavior, samadhi(self absorption/trance), and panna(divine knowledge) might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is this possibility. If he does not reach final knowledge in this very life, having been reborn among a certain group of mind made [devtas(angels)] that transcend the company of devas(angels/gods) that subsist on edible food, he might [again] enter and emerge from the ces sation of perception(sanna/sangya) and sensation(vedana). There is this possibility."

When this was said, the Venerable Udayi said to the Vener able Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [devtas(angels)] transcending the company of devas(angels/gods) that subsist on edible food, might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is no such possibility."

A second time. . . A third time, the Venerable Sariputta addressed the bhikkhus: "Here, friends, a bhikkhu accom plished in virtuous behavior . . . [194] . . . having been reborn among a certain group of mind-made [devtas(angels)] . . might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is this possibility." A third time, the Venerable Udayi said to the Venerable Sariputta: "This is impossible, friend Sariputta, it cannot happen that a bhikkhu. . .reborn among a certain group of mind-made [devtas(angels)] . . . might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is no such possibility."

Then it occurred to the Venerable Sariputta: "Even when I am in the presence of the Lord(Buddha), the Venerable Udayi rejects me up to the third time, and not a single bhikkhu expresses agreement with me. Let me just keep silent." Then the Vener able Sariputta fell silent.

Then the Lord(Buddha) addressed the Venerable Udayi: "Udayi, just what do you understand by a mind-made group?"

"Bhante, it is those devas(angels/gods) that are formless, perception(sanna/sangya) made.' 61

"What are you saying, Udayi, you unwise and incompetent fellow? Yet you think you have to speak up!"

Then the Lord(Buddha) addressed the Venerable Ananda: "Ananda, do you just look on passively as an elder bhikkhu is being harassed? Don't you have any compassion toward an elder bhikkhu when he's being harassed?"

Then the Lord(Buddha) addressed the bhikkhus: "Here, bhik khus, a bhikkhu accomplished in virtuous behavior, samadhi(self absorption/trance), and panna(divine knowledge) might enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). If he does not reach final knowledge in this very life, then, having been reborn among a certain group of mind-made [devtas(angels)] that transcend the company of devas(angels/gods) that subsist on edible food, he might [again] enter and emerge from the cessation of perception(sanna/sangya) and sensation(vedana). There is this pos sibility." This is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha) got up from his seat and entered his dwell ing. [195]

Then, not long after the Lord(Buddha) had left, the Venerable Ananda approached the Venerable Upavana and said to him: "Here, friend Upavana, they were harassing other elder bhik khus, but we didn't question them.' 262 It would not be surprising if this evening, when he emerges from seclusion, the Lord(Buddha) makes a pronouncement about this matter, and he might call upon the Venerable Upavana himself [to give an account], 1163 Just now I feel timid."

Then, in the evening, the Lord(Buddha) emerged from seclu sion and went to the meeting hall. He sat down in the appointed seat and said to the Venerable Upavana:

"Upavana, how many qualities should an elder bhikkhu pos sess to be pleasing and agreeable to his fellow monks and to be respected and esteemed by them?"

"Possessing five qualities, Bhante, an elder bhikkhu is pleas ing and agreeable to his fellow monks and is respected and esteemed by them. What five? (1) He is virtuous; he dwells restrained by the Patimokkha . . . [as in 5:134] . . . he trains in them. (2) He has learned much . . . [as in 5:134] . . . he has pene trated well by view. (3) He is a good speaker with a good deliv ery; he is gifted With speech that is polished, clear, articulate, expressive of the meaning. (4) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in if. Possessing these five qualities, an elder is pleasing and agreeable to his fel low monks and is respected and esteemed by them." [196]

"Good, good, Upavana! Possessing those five qualities, an elder is pleasing and agreeable tohis fellow monks and is respected and esteemed by them. But if these five qualities are not found in an elder bhikkhu, why should his fellow monks honor, respect, esteem, and venerate him? 1164 On account of his broken teeth, grey hair, and wrinkled skin? But because these five qualities are found in an elder bhikkhu, his fellow monks honor, respect, esteem, and venerate him."

167 Reproving (Codana)
There the Venerable Sariputta addressed the bhikkhus thus: ...

"Friends, a bhikkhu who wishes to reprove another should first establish five things in himself. What five? (1) [He should consider:] 'I will speak at a proper time, not at an improper time; (2) I will speak truthfully, not falsely; (3) I will speak gently, not harshly; (4) I will speak in a beneficial way, not in a harmful way; (5) I will speak with a mind of loving-kindness(metta), not while harboring hatred.' A bhikkhu who wishes to reprove another should first establish these five things in himself.

"Here, friends, I see some person being reproved at an improper time, not disturbed 1165 at a proper time; being reproved about what is false, not disturbed about what is true; being reproved harshly, not disturbed gently; being reproved in a harmful way, not disturbed in a beneficial way; being reproved by one who harbors hatred, not disturbed by one with a mind of loving-kindness(metta)*

"Friends, when a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in five ways: (1) 'Friend, you were reproved at an improper time, not [197] at a proper time; that is sufficient for you to be without remorse. (2) You were reproved falsely, not truthfully; that is sufficient for you to be without remorse. (3) You were reproved harshly, not gently; that is sufficient for you to be without remorse. (4) You were reproved, in a harmful way, not in a beneficial way; that is sufficient for you to be without remorse, (5) You were reproved by one harboring hatred, not by one with a mind of loving-kindness(metta); that is sufficient for you to be without remorse.' When a bhikkhu(monk) is reproved in a way con trary to the Dhamma, non-remorse should be induced in him in these five ways.

"Friends, when a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in five ways: (1) 'Friend, you reproved him at an improper time, not at a proper time; that is sufficient for you to feel remorse. (2) You reproved him falsely, not truthfully; that is sufficient for you to feel remorse. (3) You reproved him harshly, not gently; that is sufficient for you to feel remorse. (4) You reproved him in a harmful way, not in a beneficial way; that is sufficient for you to feel remorse. (5) You reproved him while harboring hatred, not with a mind of loving-kindness(metta); that is sufficient for you to feel remorse.' When a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would not think of reproving falsely.

“Here, friends, I see some person being reproved at a proper time, not disturbed at an improper time; being reproved truthfully, not disturbed falsely; being reproved gently, not disturbed harshly; being reproved in a beneficial way, not dis turbed in a harmful way; being reproved by one with a mind of loving-kindness(metta), not disturbed by one who harbors hatred.

“Friends, when a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in five ways: (1) 'Friend, you were reproved at a proper time, not at an improper time; that is sufficient for you to feel remorse. (2) You were reproved truthfully not falsely; that is sufficient for you to feel remorse. (3) You were reproved gently, not harshly; that is sufficient for you to feel remorse. (4) You were reproved in a beneficial Way, not in a harmful way; that is sufficient for you to feel remorse. (5) You were reproved by one with a mind of loving-kindness(metta), not by one harboring hatred; that is sufficient for you to feel remorse.' [198] When a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in these five ways.

“Friends, when a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in five ways: (1) 'Friend, you reproved him at a proper time, not at an improper time; that is sufficient for you to be without remorse. (2) You reproved him truthfully, not falsely; that is sufficient for you to be without remorse. (3) You reproved him gently, not harshly; that is sufficient for you to be without remorse. (4) You reproved him in a beneficial way, not in a harmful way; that is sufficient for you to be without remorse. (5) You reproved him with a mind of loving-kindness(metta), not while harboring hatred; that is sufficient for you to be without remorse/ When a bhik khu reproves in accordance with the Dhamma, non-remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would’ think of reproving about what is true.

“Friends, a person who is reproved should be established in two things: in truth and non-anger. If others should reprove me — whether at a proper time or at an improper time; whether about what is true or about what is false; whether gently or harshly; whether in a beneficial way or in a harmful way; whether with a mind of loving-kindness(metta) or while harboring hatred — I should still be established in two things: in truth and non-anger.

"If I know: 'There is such a quality in me, I tell him: 'It exists. This quality is found in me.' If I know: 'There is no such qual ity in me, I tell him: 'It doesn't exist. This quality isn't found in me.'

[The Lord(Buddha) said:] "Sariputta, even when you are speak ing to them in such a way, some unwise men here do not respect fully accept what you say."

"There are, Bhante, persons devoid of faith who have gone forth from the household life into hermit life, not [199] out of faith but intent on earning a living; they are crafty, hypocriti cal, deceptive, restless, puffed up, vain, talkative, rambling in their talk, unguarded over the doors of the senses, immoderate in eating, not intent on wakefulness, indifferent to the ascetic life, not keenly respectful of the training, luxurious and lax, leaders in backsliding, discarding the duty of solitude, lazy, devoid of energy(exertion/viriya), muddle-minded, lacking in complete comprehen sion, unconcentrated(asamahita), with wandering minds, unwise, stupid. When I speak to them in such a way, they do not respectfully accept what I say.

"But, Bhante, there are clansmen who have gone forth from the household life into hermit life out of faith, who are not crafty, hypocritical, deceptive, restless, puffed up, vain, talk ative, and rambling in their talk; who keep guard over the doors of the senses; who are moderate in eating, intent on wakeful ness, intent upon the ascetic life, keenly respectful of the train ing; who are not luxurious and lax; who discard backsliding and take the lead in solitude; who are energetic, resolute, mindful(meditating/sati), completely comprehending, self-absorbed(in-trance/samahita), with one-pointed minds(ekaggacitta sans. ekagracitta) wise, intelligent. When I speak to them in such a way, they respectfully accept what I say."

"Sariputta, leave alone those people who are devoid of faith and have gone forth from the household life into hermit life, not out of faith but intent on earning a living; who are crafty . . . unwise, stupid. But, Sariputta, you should speak to those clansmen who have gone forth from the household life into hermit life out of faith, who are not crafty . . . who are wise, intelligent. [200] Exhort your fellow monks, Sariputta! Instruct your fellow monks, Sariputta, [thinking:] 'I will cause my fellow monks to emerge from what is contrary to the good Dhamma(path) and will establish them in the good Dhamma.' Thus, Sariputta, should you train yourself."

168 Virtuous Behavior (Sila sans. Sheel)
[This sutta is identical with 5:24, except that it is spoken by Sariputta to the bhikkhus.] [201]

169 Of Quick Apprehension (Khippanisanti)
Then the Venerable Ananda approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said: "In what way, friend Sariputta, is a bhikkhu one of quick apprehension concerning beneficial(kusala) teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned?"

"The Venerable Ananda is learned, so let him clear this up himself."

"Then listen, friend Sariputta, and attend closely. I will speak."

"Yes, friend," the Venerable Sariputta replied. The Venerable Ananda said this:

"Here, friend Sariputta, a bhikkhu is skilled in meaning, skilled in the Dhamma, skilled in language, skilled in phras ing, and skilled in sequence. 1166 In this way, friend Sariputta, a bhikkhu is one of quick apprehension concerning beneficial(kusala) teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned."

"It's astounding and amazing, friend, how well this has been stated by the Venerable Ananda! We consider the Venerable Ananda to be one who possesses these five qualities: 'The Ven erable Ananda is skilled in meaning, skilled in Dhamma, skilled in language, skilled in phrasing, and skilled in sequence." [ 202 ]

170 Bhaddaji
On one occasion the Venerable Ananda was dwelling at KosambI in Ghosita's Park. Then the Venerable Bhaddaji approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side. The Venerable Ananda then said to him:

"Friend Bhaddaji, what is the foremost of sights? What is the foremost kind of hearing? What is the foremost happiness? What is the foremost perception(sanna/sangya)? What is the foremost among states of existence?"

"(1) There is, friend, Brahma, the vanquisher, the unvan quished, the universal seer, the wielder of power. Getting to see Brahma, is the foremost sight. (2) There are the devas(angels/gods) of streaming radiance who are suffused and inundated with hap piness. They sometimes utter the inspired utterance: 'Oh, what happiness! Oh, what happiness!' Getting to hear that sound is the foremost kind of hearing. (3) There are the devas(angels/gods) of reful gent glory. Being happy, they experience very peaceful happi ness: 1167 this is the foremost happiness. (4) There are the devas(angels/gods) of the sphere(ayatana) of nothingness: this is the foremost perception(sanna/sangya). (5) There are the devas(angels/gods) of the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non perception(sanna/sangya): this is the foremost state of existence."

"Then does the Venerable Bhaddaji agree with the multitude about this?" 1168

"The Venerable Ananda is learned, so let him clear this up himself."

"Then listen, friend Bhaddaji, and attend closely. I will speak."

"Yes, friend," the Venerable Bhaddaji replied. The Venerable Ananda said this:

"(1) In whatever way, friend, one sees such that immediately afterward the destruction of the taints occurs: 1169 this is the fore most sight. (2) In whatever way one hears such that immedi ately afterward the destruction of the taints occurs: this is the foremost kind of hearing. (3) In whatever way one is happy such that immediately afterward the destruction of the taints occurs: this is the foremost happiness. (4) In whatever way one perceives such that immediately afterward the destruc tion of the taints occurs: this is the foremost perception(sanna/sangya). (5) In whatever way one exists such that immediately afterward the destruction of the taints occurs: this is the foremost state of existence(bhavo/cause for rebirth)." [203]

171 Timidity (Sarajja)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus(monks): "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), possessing five qualities, a lay follower is over come by timidity. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothful ness. Possessing these five qualities, a lay follower is overcome by timidity.

"Bhikkhus(Monks), possessing five qualities; a lay follower is self confident. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a lay follower is self-confident."

172 Self-Confidence (Visarada)
"Bhikkhus(Monks), possessing five qualities, a lay follower dwells with out self-confidence at home. What five? [204] He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a lay follower dwells without self-confidence at home.

"Bhikkhus(Monks), possessing five qualities, a lay follower dwells self-confident at home. What five? He abstains from the destruc tion of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. Pos sessing these five qualities, a lay follower dwells self-confident at home."

173 Hell (Niraya)
"Bhikkhus(Monks), possessing five qualities, a lay follower is depos ited in hell as if brought there. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a lay follower is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a lay follower is depos ited in heaven as if brought there. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a iay follower is depos ited in heaven as if brought there."

==== 174 Enmities (Vera sans. Vair)

Then the householder Anathapindika approached the Lord(Buddha) , paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Householder, without having abandoned five perils and enmities, one is called immoral and is reborn in hell. What five? The destruction of life, taking what is not given, sexual misconduct, false speech, and [indulging in] liquor, wine, and intoxicants, the basis for slothfulness. [205] Without having abandoned these five perils and enmities, one is called immoral and is reborn in hell.

"Householder, having abandoned five perils and enmities, one is called virtuous and is reborn in heaven. What five? The destruction of life . . . and [indulging in] liquor, wine, and intoxicants, the basis for slothfulness. Having abandoned these five perils and enmities, one is called virtuous and is reborn in heaven.

(1) "Householder, one who destroys life thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from the destruction of life does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus subsided.

(2) "Householder, one who takes what is not given . ..

(3) . . . engages in sexual misconduct. . . (4) speaks falsely. ..

(5) . . . indulges in liquor, wine, and intoxicants, the basis for slothfulness, thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for slothfulness, does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for slothfulness, that peril and enmity has thus subsided." ,

There's a man in the world who destroys life, speaks falsely, and takes what is not given, who goes to the wives of others, and indulges in liquor and wine.

Harboring within the five enmities, he is called immoral. With the breakup of the body, that unwise person is reborn in hell.

But there is a man in the world who does not destroy life, speak falsely, take what is not given, go to the wives of others, [206] or indulge in liquor and wine.

Having abandoned the five enmities, he is called virtuous. With the breakup of the body, that wise person is reborn in heaven.

175 Candala
"Bhikkhus(Monks), possessing five qualities, a lay follower is a candala of a lay follower, a stain of a lay follower, the last among lay fol lowers. 1170 What five? (1) He is devoid of faith; (2) he is immoral; (3) he is superstitious and believes in auspicious signs, not in kamma; (4) he seeks outside here for a person worthy of offer ings; 1171 and (5) he first does [meritorious] deeds there. Possessing these five qualities, a lay follower is a candala of a lay follower, a stain of a lay follower, the last among lay followers.

"Bhikkhus(Monks), possessing five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower. 1172 What five? (1) He is endowed with faith; (2) he is virtuous; (3) he is not superstitious and believes in kamma(karma/deeds), not in auspicious signs; (4) he does not seek outside here for a person worthy of offerings; and he first does [meritorious] deeds here. Possessing these five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower."

176 Bliss (Piti sans. Preeti)
Then the householder Anathapindika, accompanied by five hundred lay followers, approached the Lord(Buddha), paid hom age to him, and sat down to one side.. The Lord(Buddha) then said to the householder Anathapindika. [and his retinue]:

"Householders, you have presented robes, almsfood, lodg ings, and medicines and provisions for the sick to the Sangha of bhikkhus. You should not be content merely with this much, [thinking]: 'We have presented robes, almsfood, lodgings, and medicines and provisions for the sick to the Sangha of bhik khus. ' Therefore, householders, you should train yourselves thus: [207] 'How can we from time to time enter and dwell in the bliss(piti) of solitude?' 1173 It is in such a way that you should train yourselves."

When this was said, the Venerable Sariputta said to the Lord(Buddha): "It's astounding and amazing, Bhante, how well that was said by the Lord(Buddha) Bhante, whenever a noble, disciple enters and dwells in the bliss(piti) of solitude, on that occasion five things do not occur in him. (1) Pain and dejection connected with sensuality do not occur in him. ( 2 ) Pleasure and joy connected with sensuality do not occur in him. (3) Pain and dejection connected with the harmful(akusala) do not occur in him. (4) Pleasure and joy connected with the harmful(akusala) do not occur in him. (5) Pain and dejection connected with the beneficial(kusala) do not occur in him. Bhante, whenever a noble disciple enters and dwells in the bliss(piti) of solitude, on that occasion these five things do not occur in him."

"Good, good, Sariputta! Sariputta, whenever [208] a noble disciple enters and dwells in the bliss(piti) of solitude . . . [The Buddha repeats in full the entire statement of the Venerable Sariputta, down to:] . . .on that occasion these five things do not occur in him."

177 Trades (Vanijja)
"Bhikkhus(monks), a lay follower should not engage in these five trades. What five? Trading in weapons, trading in living beings, trad ing in meat, trading in intoxicants, and trading in poisons. A lay follower should not engage in these five trades."

178 Kings (Raja)
(1) "Bhikkhus(Monks), what do you think? Have you ever seen or heard that when a person abandons and abstains from the destruction of life, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, of do with him as the occasion demands?"

"Surely not, Bhante."

"Good, bhikkhus! I too have not seen or heard of such a thing. But rather [209] it is when they inform kings of his evil deed, saying: 'This person has taken the life of a woman or a man.' that kings have him arrested on the charge of taking life and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?"

"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."

(2) "Bhikkhus(Monks), what do you think? Have you ever seen or heard that when a person abandons and abstains from taking what is not given, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?"

"Surely not, Bhante."

"Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This person has stolen something from the village or forest,' that kings have him arrested on the charge of stealing and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?"

"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."

(3) "Bhikkhus(Monks), what do you think? Have you ever seen or heard that when a person abandons and abstains from sexual misconduct, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?"

"Surely not, Bhante."

"Good, bhikkhus! I too have not seen or heard of such a thing. [210] But rather it is when they inform kings of his evil deed, saying: 'This man has committed misconduct with someone else's women and girls.' that kings have him arrested on the charge of sexual misconduct and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?"

"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."

(4) "Bhikkhus(Monks), what do you think? Have you ever seen or heard that when a person abandons and abstains from false speech, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?"

"Surely not, Bhante."

"Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: 'This person has ruined a householder or a householder's son with false speech.' that kings have him arrested on the charge of false speech and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?"

"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."

(5) "Bhikkhus(Monks), what do you think? Have you ever seen or heard that when a person abandons and abstains from liquor, wine, and intoxicants, the basis for slothfulness, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?"

"Surely not, Bhante."

"Good, bhikkhus! I too have not seen or heard of such a thing. [211] But rather it is when they inform kings of his evil deed, saying: 'This person, under the influence of liquor, wine, and intoxicants, has taken the life of a woman or a man; or he has stolen something from a village or a forest; or he has commit ted misconduct with someone else's women and girls; or he has ruined a householder or a householder's son with false speech.' that kings have him arrested on the charge of using liquor, wine, and intoxicants, the basis for slothfulness, and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?"

"We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come]."

179 A Layman (Gihi sans. Grihi)
Then. the householder Anathapindika, accompanied by five hundred lay followers, approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then addressed the Venerable Sariputta: "You should know, Sariputta, that any white-robed householder whose actions are restrained by five training rules and who gains at will, without trouble or difficulty, four pleasant visible dwellings that pertain to the higher, mind, might, if he so wished, declare of himself: 'I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.'

(1) "What are the five training rules by which his actions are restrained? [212] Here, Sariputta, a noble disciple abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basisfor slothfulness. His actions are restrained by these five training rules.

"What are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty? ..

(2) "Here, the noble disciple possesses unwavering confidence in the Buddha thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, for tunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' This is the first pleasant visible dwell ing that pertains to the higher mind, which he has achieved for the purification of, the impure mind, for the cleansing of the unclean mind.

(3) "Again, the noble disciple possesses unwavering confi dence in the Dhamma thus: "The Dhamma is well expounded by the Lord(Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' This is the second pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

(4) "Again, the noble disciple possesses unwavering confi dence in the Sangha thus: 'The Sangha of the Lord(Buddha)'s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individual — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential saluta tion, the unsurpassed field of merit for the world.' This is the third pleasant visible dwelling that pertains to the higher mind, which he has achieved [213] for the purification of the impure mind, for the cleansing of the unclean mind.

(5) "Again, the noble disciple possesses the virtuous behav ior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). This is the fourth pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.

"These are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty.

"You should know, Sariputta, that any white-robed house holder whose actions are restrained by these five training rules and who gains at will, without trouble or difficulty, these four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: 'I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.'"

Having seen the peril in the hells, one should avoid evil deeds; having undertaken, the noble Dhamma, the wise one should avoid them.

To the utmost of one's ability, one should not injure living beings; one should not knowingly speak falsely; one should not take what is not given.

One should be content with one's own wives, 1174 and should refrain from the wives of others. 1175 A person should not drink wine and liquor, which cause mental confusion.

One should recollect the Buddha and ponder on the Dhamma. One should develop, a benevolent mind, which leads to the world of the devas(angels/gods).

When things to be given are available, for one needing and wanting merit 1176 an offering becomes vast if first given to the holy ones.

I will describe the holy ones, Sariputta, listen to me. 1177 [214] Among cattle of any sort, whether black, white, red, or golden, mottled, uniform, or pigeon-colored, the tamed bull is born, the one that can bear the load, possessing strength, advancing with good speed. They yoke the burden just to him; they are not concerned about his color. So too, among human beings it is in any kind of rebirth — among khattiyas, brahmins, vessas, suddas, candalas, or scavengers— among people of any sort that the tamed person of good manners is born: one firm in Dhamma, virtuous in conduct, truthful in speech, endowed with moral shame; one who has abandoned rebirth and death, consummate in the brahmacariya(celibate holy life), with the burden dropped, detached, who has done his task, free of taints; who has gone beyond all things [of the world] and by non-clinging has reached nibbana(nirvana): an offering is truly vast when planted in that spotless field.

unwise devoid of understanding, dull-witted, unlearned, do not attend on the holy ones but give their gifts to those outside. Those, however, who attend on the holy ones, on the wise ones esteemed as sagely, and those whose faith in the Sugata(Lord Buddha) is deeply rooted and well established, go to the world of the devas(angels/gods) or are born here in a good family. Advancing in successive steps, those wise ones attain nibbana(nirvana).

180 Gavesi
On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, the Lord(Buddha) saw a large sal-tree grove in a certain place. He left the highway, entered the sal-tree grove, and smiled when he reached a certain place.

Then it occurred to che Venerable Ananda: "Why did the Lord(Buddha) smile? Tathagatas(Buddhas) do not smile without a reason." Then the Venerable Ananda [215] said to the Lord(Buddha): "Why, Bhante, did the Lord(Buddha) smile? Tathagatas(Buddhas) do not smile without a reason."

"In the past, Ananda, in this place there was an affluent, pros perous, well-populated city, one teeming with people. Now the Lord(Buddha), the Arahant, the Perfectly Enlightened One Kas sapa lived in dependence on that city. The Lord(Buddha) Kassapa had a lay follower named Gavesi who had not fulfilled virtuous behavior. And Gavesi taught and guided five hundred lay fol lowers who had not fulfilled virtuous behavior.

(1) "Then, Ananda, it occurred to Gavesi: 'I am the benefactor. the leader, and the guide of these five hundred lay followers, yet neither I myself nor these five hundred lay followers have fulfilled virtuous behavior. Thus we are on the same level, and I am not the least bit better. Let me surpass them.'

"Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be one fulfilling virtuous behavior.' Then it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi will fulfill virtuous behavior. Why shouldn't we do so too?'

"Then those five hundred lay followers approached Gavesi and said to him: 'From today onward let Master Gavesi con sider us to be fulfilling virtuous behavior.'

(2) "Then, Ananda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. [-216] Thus we are on the same level, and I am not the least bit better. Let me surpass them.'

"Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be celibate, living apart, abstaining from sexual intercourse, the common person's practice.' Then it occurred to those five hun dred lay followers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi will be celibate, living apart, abstaining from sexual intercourse, the common person's prac tice. Why shouldn't we do so too?'

"Then those five hundred lay followers approached Gavesi and said to him: 'From today onward let Master Gavesi con sider us to be celibate, living apart, abstaining from sexual inter course, the common person's practice.'

(3) "Then, Ananda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and! guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the common person's practice, and so too are these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.'

"Then Gavesi approached the five hundred lay followers and said to them: 'From today on, you should consider me to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time.' Then it occurred to those five hundred lay followers: 'Master Gavesi is our benefactor, leader, and guide, Now Master Gavesi eats once a day, refraining from a night meal, abstaining from eating outside the proper time. Why shouldn't we do so too?'

"Then those five hundred lay followers approached Gavesi and [217] said to him: 'From today onward let Master Gavesi consider us to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time.'

(4) "Then, Ananda, it occurred to the lay follower Gavesi: 'I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these, five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the common person's practice, and so too are these five hundred lay followers. I eat once a day, refraining from a night meal, abstaining from eat ing outside the proper time, and so too do these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.'

"Then Gavesi approached the Lord(Buddha), the Arahant, the Perfectly Enlightened One Kassapa, and said to him: 'Bhante, may I obtain the going forth[into monkhood] and full ordination under the Lord(Buddha)?' The lay follower Gavesi obtained the going forth[into monkhood] and full ordination under the Lord(Buddha), the Arahant, the Per fectly Enlightened One Kassapa. Soon after his full ordination, dwelling alone, withdrawn, alertful, ardent, and resolute, the bhikkhu Gavesi realized for himself with direct knowledge(abhinna), in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, he dwelled in it. He directly knew: 'Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being.' And the bhikkhu Gavesi became one of the arahants.

"Then, Ananda, it occurred to those five hundred lay fol lowers: 'Master Gavesi is our benefactor, leader, and guide. Now Master Gavesi, having shaved off his hair and beard and put on ochre robes, has gone forth from the household life into hermit life. Why shouldn't we do so too?'

"Then those five hundred lay followers approached the Lord(Buddha), the Arahant, the Perfectly Enlightened One Kas sapa, [218] and said to him: 'Bhante, may we obtain the going forth[into monkhood] and full ordination under the Lord(Buddha)?' Then those five hundred lay followers obtained the going forth and full ordination under the Lord(Buddha), the Arahant, the Perfectly Enlightened One Kassapa.

(5) "Then, Ananda, it occurred to the bhikkhu Gavesi: 'I obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation. Oh, that these five hundred bhikkhus could obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation!' Then, Ananda, dwelling each alone, withdrawn, alertful, ardent, and resolute, in no long time those five hun dred bhikkhus realized for themselves with direct knowledge(abhinna), in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, they dwelled in it. They directly knew: 'Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being.'

"Thus, Ananda, those five hundred bhikkhus headed by Gavesi, striving in successively higher and more sublime ways, realized the unsurpassed bliss of liberation.' 178 There fore, Ananda, you should train yourselves thus: Striving in successively higher and mote sublime ways, we will realize the unsurpassed bliss of liberation.' Thus, Ananda, should you train yourselves." [219]

181 Forest Dwellers (Arannika)
"Bhikkhus(monks), there are these five kinds of forest dwellers. What five? (1) One who becomes a forest dweller because of his dull ness and stupidity; (2) one who becomes a forest dweller because he has evil desires, because he is driven by desire; 1179 (3) one who becomes a forest dweller because he is mad and mentally deranged; (4) one who becomes a forest dweller, [thinking]: It is praised by the Buddhas and the Buddhas' disciples'; (5) and one who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of solitude, for the sake of simplicity. These are the five kinds of forest dwellers. One who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of solitude, for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers.

"Just as, bhikkhus, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, and from ghee comes cream-of-ghee, which is reckoned the fore most of all these, so one who becomes a forest dweller for the sake of fewness of desires. . . for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers."

182—190 Wearers of Rag-Robes, Etc. (Civara)
"Bhikkhus(Monks), there are these five kinds of wearers of rag-robes 1180 . . . these five who dwell at the foot of a tree . . . [220] — these five who dwell in a charnel ground . . . these five who dwell in the open air . ., these five who observe the sitter's practice . . . these five who observe the any-bed-user's practice . . . these five who observe the one-session practice . . . these five who observe the later-food-refuser's practice . . . these five who observe the practice of eating only food in the almsbowl. What five? (1) One who observes the practice of eating only food in the almsbowl because of his dullness and stupidity; (2) one who observes the practice of eating only food in the almsbowl because he has evil desires, because he is driven by desire; (3) one who observes the practice of eating only food in the almsbowl because he is mad and mentally deranged; (4) one who observes the practice of eating only food in the almsbowl, [thinking]: 'It is praised by the Buddhas and Buddhas' disciples'; (5) and one who observes the practice of eating only food in the almsbowl for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating [defilements], for the sake of soli tude, for the sake of simplicity. These are the five who observe the practice of eating only food in the almsbowl. One who observes the practice of eating only food in the almsbowl for the sake of fewness of desires. . . for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five who observe the practice of eating only food in the almsbowl.

"Just as, bhikkhus, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, and from ghee comes cream-of-ghee, which is reckoned the fore most of all these, so this one who observes the practice of eat ing only food in the almsbowl [221] for the sake of fewness of desires . . . for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five who observe the practice of eating only food in the almsbowl-"

191 Sona
"Bhikkhus(Monks), there are these five ancient brahmin practices that are now seen among dogs but not among brahminsWhat five?

(1) "In the past, brahmins coupled only with brahmin women, not with non-brahmin women. But now brahmins couple with both brahmin women and non-brahmin women. Dogs, how ever, still couple only with female dogs, not with other female animals. This is the first ancient brahmin practice that is now seen among dogs but not among brahmins.

(2) "In the past, brahmins coupled with brahmin women only when they were in season, not out of season. But now [222] brahmins couple with brahmin women both when they are in season and out of season. Dogs, however, still couple with female dogs only when they are in season, not out of season. This is the second ancient brahmin practice that is now seen among dogs but not among brahmins.

(3) "In the past, brahmins did not buy and sell brahmin women, and they would initiate cohabitation only through mutual affection, doing so for the sake of family continuity. 1181 But now brahmins buy and sell brahmin women, and they initiate cohabitation both through mutual affection and with out mutual affection, doing so for the sake of family continu ity. 1182 Dogs, however, still do not buy and sell female dogs, and they initiate cohabitation only through mutual affection, doing so for the sake of family continuity. This is the third ancient brahmin practice that is now seen among dogs but not among brahmins.

(4) "In the past, brahmins did not store up wealth, grain, sil ver, and gold. But now brahmins store up wealth, grain, silver, and gold. Dogs, however, still do not store up wealth, grain, silver, and gold. This is the fourth ancient brahmin practice that is now seen among dogs but not among brahmins.

(5) "In the past, brahmins went seeking almsfood in the eve ning for their evening meal and in the morning for their morn ing meal. But now brahmins eat as much as they want until their bellies are full, and then leave taking the leftovers away. Dogs, however, still go seeking food in the evening for their evening meal and in the morning for their morning meal. This is the fifth ancient brahmin practice that is now seen among dogs but not among brahmins.

"These, bhikkhus, are the five ancient brahmin practices that are now seen among dogs but not among brahmins." [223]

192 Dona brahmana
Then the brahmin Dona approached the Lord(Buddha) and exchanged greetings with him. When he had concluded his greetings and cordial talk, he sat down to one side and said to the Lord(Buddha): "I have heard. Master Gotama: 'The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.' 1183 This is indeed true, for Master Gotama does hot pay homage to brah mins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper. Master Gotama."

"Do you too claim to be a brahmin, Dona?"

"Master Gotama, if one could rightly say of anyone: 'He is a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation; he is a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy and in the marks of a great man' — it is precisely of me that one might say this. For I, Master Gotama, am a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impec cable with respect to birth as far back as the seventh paternal generation. I am a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philol ogy and grammar, I am fully versed in natural philosophy and in the marks of a great man."

"Dona, the ancient [224] seers among the brahmin — that is, Atthaka, Vamaka, Vamadeva(angel/god), Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu — were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brah mins: the one similar to Brahma, the one similar to a deva(angel/god), the one who remains within the boundary, the one who has crossed the boundary, and the candala of a brahmin as the fifth. Which of these are you. Dona?"

"We do not know these five kinds of brahmins. Master Gotama, All we know is [the word] 'brahmins' Please, let Mas ter Gotama teach me the Dhamma in such a way that I might know these five kinds of brahmins."

"Then listen, brahmin, and attend closely. I will speak."

"Yes, sir," the brahmin Dona replied. The Lord(Buddha) said this:

(1) "And how. Dona, is a brahmin similar to Brahma? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiri tual life of virginal celibacy 1184 for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what Dona, is the Dhamma in that case? [225] Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Hav ing offered the teacher's fee to his teacher, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into hermit life. 1185 When he has gone forth[into hermit life], he dwells pervading one quarter with a mind imbued with loving kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness(metta), vast, exalted, measure less, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion. . . with a mind imbued with altruistic joy. . . with a mind imbued with equa nimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with indifference(withdrawing within/upekkha), vast, exalted, measureless, without enmity, without ill will. Having developed these four divine abodes, 1186 with the breakup of the body, after death, he is reborn in a good destination, in the brahma world. In this way a brahmin is similar to Brahma.

(2) "And how. Dona, is a brahmin similar to a deva? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to rebirth as far back as the seventh paternal generation. He lives the brahmacariya(celibate holy life) of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what. Dona, is the Dhamma in that case? Not by agricul ture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wan dering for alms [226] without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife solely in accordance with the Dhamma, not contrary to the Dhamma. And what. Dona, is the Dhamma in that case? Not by buying and selling, [he takes] only a brahmin woman given to him by the pouring of water. He couples only with a brahmin woman, not with a khattiya woman, a vessa woman, a sudda woman, or a candala woman, nor with a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He does not couple with a pregnant woman, nor with a woman who is nursing, nor with a woman out of season.

"And why. Dona, doesn't the brahmin couple with a preg nant woman? Because, if he were to couple with a pregnant woman, the little boy or girl would be born in excessive filth; therefore he does not couple with a pregnant woman. And why doesn't he couple with a woman who is nursing? Because, if he were to couple with a woman who is nursing, the little boy or girl would drink back the foul substance; 1187 therefore he does not couple with a woman who is nursing. Why doesn't he cou ple with a woman out of season? Because his brahmin wife does not serve for sensual pleasure, amusement, and sensual delight, but only for procreation. 1188 When he has engaged in sexual activity, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into hermit life. When he has gone forth[into hermit life], secluded from sensual pleasures, secluded from harmful(akusala) states. . . he enters and dwells in the first jhana(trance state). . . [as in 5:14]. . . the fourth jhana(trance state). Having devel oped these four jhanas(trance states), [227] with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. In this way a brahmin is similar to a deva(angel/god).

(3) "And how. Dona, is a brahmin one who remains within the boundary? Here, a brahmin is well born on both his mater nal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the brahmacariya(celibate holy life) of virginal celi bacy for forty-eight years. . . . [alias above down to] . . . Because his brahmin wife does not serve for sensual pleasure, amuse ment, or sensual delight, but only for procreation. When he has engaged in sexual activity, out of attachment to his sons he remains settled on his property and does not go forth from the household life into hermit life. He stops at the boundary of the ancient brahmins but does not violate it. Since he stops at the boundary of the ancient brahmins but does not violate it, he is called a brahmin who remains within the boundary. It is in this way that a brahmin is one who remains within the boundary.

(4) "And how. Dona, is a brahmin one who has crossed the boundary? [228] Here, a brahmin is well born on both his mater nal and paternal sides, of pure descent, unassailable and impec cable with respect to birth as far back as the seventh paternal generation. He lives the brahmacariya(celibate holy life) of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what. Dona, is the Dhamma in that case? Not by agriculture, notby trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma(path) and contrary to the Dhamma. [He takes a wife] by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a candala woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amuse ment and sensual delight, as well as for procreation. 1189 He does not stop at the boundary of the ancient brahmins but violates it. Since he does not stop at the boundary of the ancient brah mins but violates it, he is called a brahmin who has crossed the boundary. It is in this way that a brahmin is one who has crossed the boundary.

(5) "And how Dona, is a brahmin a candala of a brahmin? Here, a brahmin is well born on both his maternal and pater nal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He [229] lives the brahmacariya(celibate holy life) of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher both in accordance with the Dhamma(path) and contrary to the Dhamma — by agriculture, by trade, by raising cattle,, by archery, by service to the king, by a particular craft, and not only 1190 by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. [He takes a wife] by buying and selling as well as a brahmin woman given to him by the pouring of water. He cou ples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a candala woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation. He earns his living by all kinds of work. Brahmins say to him: 'Why, sir, while claiming to be a brahmin, do you earn your living by all kinds of work?' He answers them: 'Just as fire burns pure things and impure things yet is not thereby defiled, so too, sirs, if a brahmin earns his living by all kinds of work, he is not thereby defiled.' Since he earns his living by all kinds of work, this brahmin is called a candala of a brahmin. It is in this way that a brahmin is a candala of a brahmin.

"Dona, the ancient seers among the brahmin — that is, Atthaka, Vamaka, Vamadeva(angel/god), Vessamitta, Yamataggi, Angirasa, Bharadvaja, [230] Vasettha, Kassapa, and Bhagu-— were the cre ators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahma, the one similar to a deva(angel/god), the one who remains within the boundary, the one who has crossed the boundary, and the candala of a brahmin as the fifth. Which of these are you. Dona?"

"Such being the case. Master Gotama, we do not even measure up to the candala of a brahmin. Excellent, Master Gotama! Excel lent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhik khus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

193 Sangarava [1191]
Then the brahmin Sangarava approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Master Gotama, why is it that sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited? Why is it that sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited?" '

[Why the hymns are not remembered ]

(1) "Brahmin, when one dwells with a mind obsessed and oppressed by sensual lust(raag), and one does not understand as it really is the escape from arisen sensual lust(raag), 1192 on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. 1193 Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight [231] were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by sensual lust(raag) . . . let alone those that have not been so recited.

(2) "Again, when one dwells with a mind obsessed and oppressed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by ill will . . . let alone those that have not been so recited.

(3) "Again, when one dwells with a mind obsessed and oppressed by dullness and drowsiness, and one does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. [232] Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by dullness and drowsi ness . . . let alone those that have not been so recited.

(4) "Again, when one dwells with a mind obsessed and oppressed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by restlessness and worry . . . [233] . . . let alone those that have not been so recited.

(5) "Again, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion, one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited.. Suppose there were a bowl of water that is cloudy, turbid, and muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one does not know and see as it really is one's own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited.

[Why the hymns are remembered]

(1) "Brahmin, when one dwells with a mind that is not obsessed and oppressed by sensual lust(raag), and one understands as it really is the escape from arisen sensual lust(raag), on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited Suppose there were a bowl of water not mixed with lac, turmeric, blue dye, [234] or crimson dye. If a man with good sight were to examine his own facial reflec tion in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by sensual lust(raag). . . let alone those that have been so recited.

(2) "Again, when one dwells with a mind that is not obsessed and oppressed by ill will, and one understands as it really is the escape from arisen ill will, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not heated over a fire, not bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by ill will . . . let alone those that have been so recited.

(3) "Again, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness, and one under stands as it really is the escape from arisen dullness and drowsi ness, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, [235] let alone those that have been so recited. Sup pose there were a bowl of water not covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness . . . let alone those that have been so recited.

(4) "Again, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse, and one under stands as it really is the escape from arisen restlessness and remorse, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse . . . let alone those that have been so recited.

(5) "Again, when One dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, [236] on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water that is clear, serene, and limpid, placed in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it realiy is. So too, when one dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, on that occasion one knows and sees as it really is one's own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited.

"This, brahmin, is the reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. This is the reason why sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited."

"Excellent, Master Gotama! . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

194 Karanapali
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occasion the brahmin Karanapali was getting some work done for the Licchavis. 1194 The brahmin Karanapali saw the brahmin Pingiyani [237] coming in the distance and said to him:

"Where is Master Pingiyani qoming from in the middle of the day?"

"I am coming, sir, from the presence of the ascetic Gotama." 1195

"What do you think of the ascetic Gotama's competence in panna(divine knowledge)? Do you consider him wise?"

"Who am I, sir, that I could know the ascetic Gotama's com petence in panna(divine knowledge)? Certainly, only one like him could know his competence in panna(divine knowledge)!"

"You praise the ascetic Gotama with lofty praise, indeed."

"Who am I, sir, that I could praise the ascetic Gotama? Praised by those who are praised. Master Gotama is best among devas(angels/gods) and humans!"

"What grounds do you see. Master Pingiyani, for placing such full confidence in the ascetic Gotama?"

(1) "Just as a man who has found satisfaction in the best of tastes will no longer desire tastes of an inferior kind; so too, sir, whatever one hears of Master Gotama's Dhamma — be it discourses, mixed prose and verse, expositions, or amazing accounts— one will no longer yearn for the doctrines of ordi nary ascetics and brahmins. 1196

(2) "Just as a man oppressed by hunger and weakness who receives a honey cake will enjoy a sweet, delicious taste wher ever he eats of it; so too, sir, whatever one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expo sitions, or amazing accounts — one will obtain satisfaction and placidity of mind.

(3) "Just as a man who comes upon a piece of sandalwood, whether yellow sandalwood or red sandalwood, will enjoy a pure, fragrant scent wherever he smells it, be it at the bottom, the middle, or the top [238]; so too, sir, whatever one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expositions, or amazing accounts — one will derive ela tion and joy.

(4) "Just as a capable physician might instantly cure one who is afflicted, sick, and gravely ill; so too, sir, whatever one hears of Master Gotama's Dhamma— discourses, mixed prose and verse, expositions, or amazing accounts — one's sorrow, lam entation, pain, dejection, and anguish will vanish.

(5) "Just as there might be a delightful pond with pleasant banks, its water clear, agreeable, cool, and limpid, and a man oppressed and exhausted by the heat, fatigued, parched, and thirsty, might come by, enter the pond, and bathe and drink; thus all his affliction, fatigue, and feverish burning vcould subside. So too, sir, whatever one hears of Master Gotama's Dhamma — discourses, mixed prose and verse, expositions, or amazing accounts — all one's affliction, fatigue, and feverish burning subside."

When this was said, the brahmin Karanapali rose from his seat, arranged his upper robe over one shoulder, and placing his right knee on the ground, he reverently saluted the Lord(Buddha) and uttered three times these inspired words:

"Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One? Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One! Homage to the Lord(Buddha), the Arahant, the Perfectly Enlightened One!

"Excellent, Master Pingiyani! Excellent, Master Pihgiyani! Master Pihgiyani has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, [239] or holding up a lamp in the darkness so those with good sight can see forms. Master Pihgiyani, I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhik khus. Let Master Pingiyani consider me a lay follower who from today has gone for refuge for life."

195 Pingiyani
On one occasion the Lord(Buddha) was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occasion five hundred Licchavis were visiting the Lord(Buddha). Some Licchavis were blue, with a blue complexion, clothed in blue, wearing blue ornaments. Some Licchavis were yellow, with a yellow complexion, clothed in yellow, wearing yellow ornaments. Some Licchavis were red, with a red complexion, clothed in red, wearing red ornaments. Some Licchavis were white, with a white complexion, clothed in white, wearing white ornaments. Yet the Lord(Buddha) outshone them all with his beauty and glory.

Then the brahmin Pingiyani rose from his seat, arranged his upper robe over one shoulder, and having reverently saluted the Lord(Buddha), he said: "An inspiration has come to me. Lord(Buddha)! An inspiration has come to me. Sugata(Lord Buddha)!"

"Then express your inspiration, Pingiyani," the Lord(Buddha) said. 1197 Then, in the presence of the Lord(Buddha), the brahmin Pingiyani extolled him with an appropriate verse: 1198

"As the fragrant red kokanada lotus blooms in the morning, its fragrance unspent, behold Angirasa radiant like the sun beaming in the sky. "

Then those Licchavis presented the brahmin Pingiyanl with five hundred upper robes. The brahmin Pingiyanl presented those five hundred upper robes to the Lord(Buddha). [240] The Lord(Buddha) then said to those Licchavis:

"Licchavis, the manifestation of five gems is rare in the world. 1199 What five? (1) The manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who can teach the Dhamma(path) and discipline proclaimed by a Tathagata(Buddha) is rare in the world. (3) When the Dhamma and discipline proclaimed by a Tathagata(Buddha) has been taught, a per son who can understand it is. rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathagata(Buddha) has been taught, a person who can understand it and practice in accor dance with the Dhamma is rare in the world. (5) A grateful and thankful person is rare in the world. Licchavis, the manifesta tion of these five gems is rare in the world."

196 Great Dreams (Maha supina sans. Maha swapna)
"Bhikkhus(Monks), before his enlightenment, while he was just a bodhi satta, not fully enlightened, five great dreams appeared to the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One. What five?

(1) "Before his enlightenment, while he was just a bodhisatta, not fully enlightened, the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One [dreamt] that this mighty earth was his bed stead; the Himalaya, king of mountains, was his pillow; his left hand rested on the eastern sea, his right hand on the western sea, and his two feet on the southern sea. This was the first great dream that appeared to the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One before his enlightenment, while he was just a bodhisatta, not fully enlightened.

(2) "Again, before his enlightenment . . . the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One [dreamt] that a kind of grass called tiriya rose up from his navel and stood touching the sky. [241] This was the second great dream that appeared to the Tathagata(Buddha) . . .while he was just a bodhisatta, not fully enlightened.

(3) "Again, before his enlightenment. . . the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One [dreamt] that white worms with black heads crawled from his feet up to his knees and covered them. This was the third great dream that appeared to the Tathagata(Buddha) . . . while he was just a bodhisatta, not fully enlightened.

(4) "Again, before his enlightenment . . the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One [dreamt] that four birds of different colors came from the four quarters, fell at his feet, and turned all white. This was the fourth great dream that appeared to the Tathagata(Buddha) . . . while he was just a bodhisatta, not fully enlightened.

(5) "Again, before his enlightenment . . . the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One (dreamt] that he climbed up a huge mountain of dung without being soiled by it. This was the fifth great dream that appeared to the Tathagata(Buddha) . . . while he was just a bodhisatta, not fully enlightened.

(1) "Now, bhikkhus, when the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One — before his enlightenment, while just a bodhisatta, not fully enlightened — [dreamt] that this mighty earth was his bedstead and the Himalaya, king of mountains, his pillow; that his left hand rested on the east ern sea, his right hand on the western sea, and his two feet on the southern sea, [this was a foretoken] that he would awaken to the unsurpassed, perfect enlightenment. 1200 This first great dream appeared to him [as a sign] that his awakening [was imminent]. 1201 [242]

(2) "When the Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One . . . [dreamt] that tiriya grass rose up from his navel and stood touching the sky, [this was a foretoken] that he would awaken to the noble eightfold path and would proclaim it well among devas(angels/gods) and humans. This second great dream appeared to him [as a sign] that his awakening [was imminent].

(3) "When the Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One ... [dreamt] that white worms with black heads crawled from his feet up to hiis knees and covered them, [this was a foretoken] that many white-robed householders would go for lifelong refuge to the Tathagata(Buddha). This third great dream appeared to him [as a sign] that his awakening [was imminent].

(4) "When the Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One . . . [dreamt] that four birds of different colors came from the four quarters, fell at his feet, and turned all white, [this was a foretoken] that members of the four classes — khattiyas. brahmins, vessas, and suddas — would go forth from the house hold life into hermit life in the Dhamma and discipline pro claimed by the Tathagata(Buddha) and realize unsurpassed liberation. This fourth great dream appeared to him [as a sign] that his awakening [was imminent].

(5) "When the Tathagata(Buddha), the Arahant, the Perfectly Enlight ened One . . [dreamt] that he climbed up a huge mountain of dung without being soiled by it, [this was a foretoken] that he would receive robes, almsfood, dwellings, and medicines and provisions for the sick, and he would use them without being tied to them, infatuated with them, and blindly absorbed in them, seeing the danger and knowing the escape. This fifth great dream appeared to him [as a sign] that his awakening [was imminent],

"These, bhikkhus, were the five great dreams that appeared to the Tathagata(Buddha), the Arahant, the Perfectly Enlightened One, before his enlightenment, while he was just a bodhisatta, not fully enlightened." [243]

197 Rain (Vassa sans. Varsha)
"Bhikkhus(monks), there are these five obstacles to rain that the fore casters do not know about, where their eyes do not tread. 1202 What five?

(1 ) "Bhikkhus(Monks), the heat element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the first obstacle to rain that the forecasters ao not know about, where their eyes do not tread.

(2) "Again, the air element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the second obstacle to rain. . ..

(3) "Again, Rahu the asura king receives the water with his hand and discards it into the ocean. This is the third obstacle to rain. ...

(4) "Again, the rain-cloud devas(angels/gods) become slothful. This is the fourth obstacle to rain.

(5) "Again, human beings become unrighteous. This is the fifth obstacle to rain. ...

"These are the five obstacles to rain that the forecasters do not know about, where their eyes do not tread."

198 Speech (Vaca sans. Vacana)
"Bhikkhus(Monks), possessing five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise. What five? [244] It is spoken at the proper time; what is said is true; it is spoken gently; what is said is beneficial; it is spoken with a mind of loving-kindness(metta). Possessing these five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise."

199 Families/Clans (Kula )
"Bhikkhus(Monks), whenever virtuous monastics 1203 come to a home, the people there generate much merit on five, ground, What five?

(1) When people see virtuous monastics come to their home and they arouse hearts of confidence [toward them], on that occasion that family is practicing the way conducive to heaven.

(2) When, people rise, pay homage, and offer a seat to virtuous monastics who come to their home, on that occasion that fam ily is practicing the way conducive to rebirth in high families. (3) When people remove the stain of miserliness toward virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great influence. (4) When, according to their means, people share what they have with virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great wealth. (5) When people question virtuous monastics who come to their home, make inquiries about the teachings, and listen to the Dhamma, on that occasion that family is practicing the way conducive to great panna(divine knowledge). [245] Bhikkhus, whenever virtu ous monastics come to a home, the people there generate much merit on these five grounds."

==== 200 Escape (Nissaraniya sans. Nissarana)

"Bhikkhus(Monks), there are these five elements of escape. 1204 What five?.

(1) "Here, when a bhikkhu is attending to sensual plea sures, 1205 his mind does not launch out upon them, and become placid, settled, and focused on them. 1206 But when he is attend ing to renunciation, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, 1207 well developed, well emerged, well liberated, and well detached from sensual pleasures. And he is freed from those taints, dis tressful and feverish, that arise with sensual pleasures as condi tion. He does not feel that kind of sensation(vedana). 120S This is declared to be the escape from sensual pleasures.

(2) "Again, when a bhikkhu is attending to ill will, his mind does not launch out upon it, and become placid, settled, and focused on it. But when he is attending to good will, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from ill will. And he is freed from those taints, distressful and feverish, that arise with ill will as condition. He does not feel that kind of sensation(vedana). This is declared to be the escape from ill will.

(3) "Again, when a bhikkhu is attending to harming, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to non-harming, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from harming. And he is freed from those taints, distressful and feverish, that arise with harming as condition. He does not feel that kind of sensation(vedana). This is declared to be the escape from harming. [246]

(4) "Again, when a bhikkhu is attending to form, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the formless, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from form. And he is freed from those taints, distressful and feverish, that arise with form as condition. He does not feel that kind of sensation(vedana). This is declared to be the escape from form.

(5) "Again, when a bhikkhu is attending to personal exis tence, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the ces sation of personal existence(bhavo/cause for rebirth), his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from personal existence(bhavo/cause for rebirth). And he is freed from those taints, distressful and feverish, that arise with personal existence(bhavo/cause for rebirth) as condition. He does not feel that sensation(vedana). This is declared to be the escape from personal existence(bhavo/cause for rebirth).

"Delight in sensual pleasures does not lie within him; delight in ill will does not lie within him; delight in harming does not lie within him; delight in form does not lie within him; delight in personal existence(bhavo/cause for rebirth) does not lie within him. Because he is without the underlying tendencies toward delight in sensual pleasures, delight in ill will, delight in harming, delight in form, and delight in personal existence(bhavo/cause for rebirth), he is called a bhikkhu devoid of underlying tendencies. He has cut off craving(tanha/trishna), stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering. These, bhikkhus, are the five elements of escape." [247] ..

201 Kimila
On one occasion the Lord(Buddha) was dwelling at Kimbila in a nicula grove. 1209 Then the Venerable Kimbila approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"What is the cause and reason why, Bhante, the good Dhamma does not continue long after a Tathagata(Buddha) has attained final nibbana(nirvana)?" 1210

"(1) Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana, the bhikkhus, Bhikkhuni(nun), male lay followers, and female lay followers dwell without reverence and deference toward the teacher. (2) They dwell without reverence and def erence toward the Dhamma. (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without rever ence and deference toward the training. (5) They dwell without reverence and deference toward each other. This is the cause and reason why the good Dhamma does not continue long after a Tathagata(Buddha) has attained final nibbana(nirvana).

"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana)?"

"(1) Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana, the bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and defer ence toward the Dhamma. (3) They dwell with reverence and deference toward the Sangha. (4) They dwell with reverence and deference toward the training. (5) They dwell with rever ence and deference toward each other. This is the cause and reason why the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana)." [248]

202 Listening to the Dhamma (Dhamma ssavana sans. Dharma shravana)
"Bhikkhus(Monks), there are these five benefits in listening to the Dhamma. What five? One hears what one has not heard; one clarifies what has been heard; one emerges from perplexity; one straightens out one's view; one's mind becomes placid. These are the five benefits in listening to the Dhamma."

==== 203 Thoroughbred [1211] (Assajaniya sans. Ashva..)

"Bhikkhus(Monks), possessing five factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What five? Rectitude, speed, gentleness, patience, and mildness. Possessing these five fac tors, a king's excellent thoroughbred horse is . . . reckoned as a factor of kingship.

"So too, possessing five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? Rectitude, speed, gentleness, patience, and mildness. Pos sessing these five qualities, a bhikkhu is worthy of gifts, worthy Of hospitality, worthy of offerings, worthy of reverential saluta tion, an unsurpassed field of merit for the world."

204 Powers (Bal)
"Bhikkhus(Monks), there are these five powers. What five? The power of faith, the power of moral shame, the power of moral dread, the power of energy(exertion/viriya), and the power of panna(divine knowledge). These are the five powers."

205 Mental Barrenness 1212 (Cetokhila)
"Bhikkhus(Monks), there are these five kinds of mental barrenness. 1213 What five?

(1) "Here, a bhikkhu is perplexed about the Teacher, doubts him, [249] is not convinced about him, and does not place confidence in him. When a bhikkhu(monk) is perplexed about the Teacher, doubts him, is not convinced about him, and does not place confidence in him, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor . . . and striving, this is the first kind of mental barrenness.

(2) " Again, a bhikkhu is perplexed about the Dhamma, doubts it, is not convinced about it and does not place confidence in it. When a bhikkhu is perplexed about the Dhamma, doubts it, is not convinced about it and does not place confidence in it, his mind does not incline to ardor, effort, perseverance, and striv ing. Since his mind does not incline to ardor . . . and striving, this, is the second kind of mental barrenness.

(3) " Again, a bhikkhu is perplexed about the Sangha, doubts it, is not convinced about it, and does not place confidence in it. When a bhikkhu is perplexed about the Sangha, doubts it, is not convinced about it and does not place confidence in it, his mind does not incline to ardor, effort, perseverance, and striv ing. Since his mind does not incline to ardor . . . and striving, this is the third kind of mental barrenness.

(4) "Again, a bhikkhu is perplexed about the training, doubts it, is not convinced about it, and does not place confidence in it. When a bhikkhu is perplexed about the training, doubts it, is not convinced about it, and does not place confidence in it, his mind does not incline to ardor, effort, perseverance, and striv ing. Since his mind does not incline to ardor . . and striving, this is the fourth kind of mental barrenness.

(5) "Again, a bhikkhu is irritated by his fellow monks, dis pleased with them, resentful toward them, ill disposed toward them. When a bhikkhu is irritated by his fellow monks, dis pleased with them, resentful toward them, ill disposed toward them, his mind does not inclines to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor . . . and striving, this is the fifth kind of mental barrenness.

"These, bhikkhus, are the five kinds of mental barrenness."

206 Bondages [1214] (Vinibandha)
"Bhikkhus(Monks), there are these five bondages of the mind. 1215 What five?

(1) "Here, a bhikkhu is not devoid of lust(raag) for sensual plea sures, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for them. When a bhikkhu is not devoid of lust(raag) for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor . . . and striving, this is the first bondage of the mind.

(2) "Again, a bhikkhu is not devoid of lust(raag) for the body, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for it. When a bhikkhu is not devoid of lust(raag) for the body, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for it, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor . . . and striving, this is the second bondage of the mind.

(3) "Again, a bhikkhu is not devoid of lust(raag) for form, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for it. When a bhikkhu is not devoid of lust(raag) for form, not devoid of desire, affection, thirst, passion, and craving(tanha/trishna) for it, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor . . . and striving, this is the third bondage of the mind.

(4) "Again, having eaten as much as he wants until his belly is full, a bhikkhu yields to the pleasure of rest, the pleasure of sloth, the pleasure of sleep. When a bhikkhu . . . yields to the pleasure of rest, the pleasure of sloth, the pleasure of sleep, his mind does not incline to ardor, effort, perseverance, and striv ing. Since his mind does not incline to ardor . . . and striving, this is the fourth bondage of the mind.

(5) "Again, a bhikkhu lives the brahmacariya(celibate holy life) aspiring for [rebirth in] a certain order of devas(angels/gods), [250] thinking: 'By this vir tuous behavior, observance, austerity, or brahmacariya(celibate holy life) I will be a deva or one [in the retinue] of the devas(angels/gods).' When he lives the spir itual life aspiring for [rebirth in] a certain order of devas(angels/gods) . . . his mind does not incline to ardor, effort, perseverance, and striv ing. Since his mind does not incline to ardor ... and striving, this is the fifth bondage of the mind.

"These, bhikkhus, are the five bondages of the mind."

207 Rice Porridge (Yagu sans. Kheer)
"Bhikkhus(monks), there are these five benefits in rice porridge. What five? It stills hunger, dispels thirst, settles wind, cleans out the bladder, and promotes the digestion of the remnants of undi gested food. These are the five benefits in rice porridge."

208 Brushing (Dantakattha)
"Bhikkhus(Monks), there are these five dangers in not brushing one's teeth. 1216 What five? It is bad for one's looks; one's breath stinks; one's taste buds are not purified; bile and phlegm envelop one's food; and one's food does not agree with one. These are the five dangers in not brushing one's teeth.

"Bhikkhus(Monks), there are these five benefits in brushing one's teeth. What five? It is good for one's looks; one's breath does not stink; one's taste buds are purified; bile and phlegm do not envelop one's food; and one's food agrees with one. These are the five benefits in brushing one's teeth." [251]

209 Intonation (Gitassara)
"Bhikkhus(Monks), there are these five dangers in reciting the Dhamma(path) with a drawn-out, song-like intonation. 1217 What five? (1) One becomes infatuated with one's own intonation. (2) Others become infatuated with one's intonation. (3) Householders complain: 'Just as we sing, so, too, do these ascetics who fol low the son of the Sakyans.' (4) There is a disruption of con centration for one wanting to refine the intonation. (5) [Those in] the next generation follow one's example. These are the five dangers in reciting the Dhamma with a drawn-out, song-like intonation,"

210 With a Muddled Mind (Mutthassati)
"Bhikkhus(Monks), there are these five dangers for one who falls asleep with a muddled mind, lacking complete comprehension(sampajanna). 1218 What five? He sleeps badly; he awakens miserably; he has bad dreams; the devtas(angels) do not protect him; and impure is emitted. These are the five dangers for one who falls asleep with a muddled mind, lacking complete comprehension(sampajanna).

"Bhikkhus(Monks), there are these five benefits for one who falls asleep mindfully and with complete comprehension(sampajanna). What five? He sleeps well; he awakens happily; he does not have bad dreams; devtas(angels) protect him; and impure is not emitted. These are the five benefits for one who fails asleep mindfully and with complete comprehension." [252]

211 One Who Insults (Akkosaka)
"Bhikkhus(Monks), when a bhikkhu(monk) is one who insults and dispar ages his fellow monks, a reviler of the noble ones, five dangers can be expected for him. What five? (1) He either commits a parajika and cuts off the outlet, 1219 or (2) commits a certain defiled offense, 1220 or (3) contracts a severe illness. (4) He dies confused. (5) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, these five dangers can be expected for him."

212 Refuting Arguments (Bhandanakaraka)
"Bhikkhus(Monks), when a bhikkhu is a maker of refuting arguments(to Budda's teaching), quar rels, disputes, contentious talk, and disciplinary issues in the Sangha, five dangers can be expected for him. What five? (1) He does not achieve what he has not yet achieved; (2) he falls away from what he has achieved; (3) a bad report circulates about him; (4) he dies confused; and (5) with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower, world, in hell. When a bhikkhu is a maker of refuting arguments, quarrels, disputes, contentious talk, and disciplinary issues in the Sangha, these five dangers can be expected for him."

213 Virtuous Behavior (Sila sans. Sheel)
"Bhikkhus(Monks), there are these five dangers for an immoral person because of his deficiency in virtuous behavior. What five?

(1) "Here, an immoral person deficient in virtuous behavior loses much wealth because of slothfulness. This is the first dan ger for an immoral person because of his deficiency in virtuous behavior.

(2) "Again, a bad report circulates about an immoral person deficient in virtuous behavior This is the second danger. ... [253]

(3) "Again, whatever assembly an immoral person deficient in virtuous behavior approaches—whether of khattiyas, brah mins, householders, or ascetics — he approaches it timid and disconcerted. This is the third-danger. . ..

(4) "Again, an immoral person deficient in virtuous behavior dies confused. This is the fourth danger. . ..

(5) "Again, with the breakup of the body, after death, an immoral person deficient in virtuous behavior is reborn in the plane of misery, in a bad destination, in the lower world, in hell. This is the fifth danger

"These are the five dangers for an immoral person because of his deficiency in virtuous behavior.

"Bhikkhus(Monks), there are these five benefits for a virtuous per son because of his accomplishment(sampada) in virtuous behavior. What five?

(1) "Here, a virtuous person accomplished in virtuous behav ior accumulates much wealth because of alertfulness. This is the first benefit for a virtuous person because of his accomplish ment in virtuous behavior.

(2) "Again, a virtuous person accomplished in virtuous behav ior acquires a good reputation. This is the second benefit. . ..

(3) "Again, whatever assembly a virtuous person accom plished in virtuous behavior approaches — whether of khat tiyas, brahmins, householders, or ascetics — he approaches it confidently and composed. This is the third benefit. ..

(4) "Again, a virtuous person accomplished in virtuous behavior dies unconfused. This is the fourth benefit. ...

(5) "Again, with the breakup of the body, after death, a virtuous person accomplished in virtuous behavior is reborn in a good destination, in a heavenly world. This is the fifth benefit. . . . [254]

"These are the five benefits for a virtuous person because of his accomplishment(sampada) in virtuous behavior."

224 Speaking' Much (Bahubhani sans. Bahu-vani)
"Bhikkhus(Monks), there are these five dangers for a person who speaks much. What five? He speaks falsely; he speaks divisively; he speaks harshly; he speaks idle chatter; with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dan gers for a person who speaks much.

"Bhikkhus(Monks), there are these five benefits for a person of judi cious speech. What five? He does not speak falsely; he does not speak divisively; he does not speak harshly; he does not speak idle chatter; with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. These are the five benefits for a person of judicious speech."

215 Impatience (1) (Akkhanti sans. Ashanti)
"Bhikkhus(Monks), there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one has an abundance of enmity; 1221 one has an abundance of faults; one dies confused; with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in impatience.

"Bhikkhus(Monks), there are these five benefits in patience. What five? One is pleasing and agreeable to many people; one does not have an abundance of enmity; one does not have an abun dance of faults; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heav enly world. These are the five benefits in patience." [255]

226 Impatience (2) (Akkhanti2 sans. Ashanti)
"Bhikkhus(monks), there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one is violent; one is remorseful; one dies confused; with the breakup of the body, after deaths one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in impatience.

"Bhikkhus(Monks), there are these five benefits in patience. What five? One is pleasing and agreeable to many people; one is not violent; one is without remorse; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in patience."

227 Not Inspiring Confidence (1) (Apasadika1)
"Bhikkhus(Monks), there are these five dangers in conduct that does not inspire confidence. What five? One blames oneself; the wise, having investigated, censure one; one acquires a bad reputa tion; one dies confused; with the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in conduct that does not inspire confidence.

"Bhikkhus(Monks), there are these five benefits in conduct that inspires confidence. What five? One does not blame oneself; the wise, having investigated, praise one; one acquires a good reputation; one dies unconfused; with the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in conduct that inspires confidence."

218 Not Inspiring Confidence (2) (Apasadika2)
"Bhikkhus(Monks), there are these five dangers in conduct that does not inspire confidence. What five? [256] Those without confidence do not gain confidence; some of those with confidence change their minds; the teaching of the Teacher is not carried out; [those in] the next generation follow one's example; and one's own mind does not become placid. 1222 These are the five dangers in conduct that does not inspire confidence.

"Bhikkhus(Monks), there are these five benefits, in conduct that inspires confidence. What five? Those without confidence gain confidence; those with confidence increase [in their confidence]; the teaching of the Teacher is carried out; [those in] the next generation follow one's example; and one's own mind becomes placid. These are the five benefits in conduct that inspires confidence."

219 Fire (Aggi sans. Agni )
"Bhikkhus(Monks), there are these five dangers in fire. What five? It is not good for the eyes; it causes a bad complexion; it causes weakness; it promotes fondness of company; and it conduces to pointless talk. These are the five dangers in fire."

220 Madhura (Mathura city)
"Bhikkhus(monks), there are these five dangers in Madhura (Mathura city). 1223 What five? It is uneven; it is dusty; its dogs are fierce; it has wild spirits; and it is difficult to gain almsfood there. These are the five dangers in Madhura." [257]

221 Lengthy Wandering (1) (Dighacarika1)
"Bhikkhus(Monks), there are these five dangers for one who engages in lengthy and unsettled wandering . 1224 What five? One does not hear what one has not heard; one does not clarify what one has heard; one is not confident about the portion that one has heard; one contracts a severe illness; and one has no friends. These are the five dangers for one who engages in lengthy and unsettled wandering.

"Bhikkhus(Monks), there are these five benefits in periodic wander ing. What five? One gets to hear what one has not heard; one clarifies what one has heard; one is confident about some things one has heard; one does not contract a severe illness; and one has friends. These are the five benefits in periodic wandering."

222 Lengthy Wandering (2) (Dighacarika2)
"Bhikkhus(Monks), there are these five dangers for one who engages in lengthy and unsettled wandering. What five? One does not achieve what one has not yet achieved; one falls away from what one has already achieved; one is timid about some things one has achieved; one contracts a severe illness; and one has no friends. These are the five dangers for one who engages in lengthy and unsettled wandering.

"Bhikkhus(Monks), there are these five benefits in periodic wander ing. What five? One achieves what one has not yet achieved; one does not fall away from what one has already achieved; one is confident about the portion that one has achieved; one does not contract a severe illness; and one has friends. These are the five benefits in periodic wandering." [258]

223 (3) Residing Too Long (Atinivasa)
"Bhikkhus(Monks), there are these five dangers in residing too long [in the same place]. What five? (1) One comes to own and accumu late many goods; (2) one comes to own and accumulate many medicines; (3) one takes on many tasks and duties and becomes competent in the various things to be done; (4) one forms bonds with householders and monastics in an unsuitable way typical of laypeople; and (5) when one departs from that monastery, one departs full of concern. These are the five dangers in resid ing too long [in the same place].

"Bhikkhus(Monks), there are these five benefits in residing for a bal anced period [in the same place]. What five? (1) One does not come to own and accumulate many goods; (2) one does not come to own and accumulate many medicines; (3) one does not take on many tasks and duties and become competent in the various things to be done; (4) one does not form bonds with householders and monastics in an unsuitable way typical of laypeople; and (5) when one departs from that monastery, one departs without concern. These are the five benefits in residing for a balanced period [in the same place]."

224 Miserly (Macchari)
"Bhikkhus(Monks), there are these five dangers in residing too long [in the same place]. What five? One becomes miserly with dwell ing places, miserly with families, miserly with gains, miserly with praise, and miserly with the Dhamma. These are the five dangers in residing too long [in the same place].

"Bhikkhus(Monks), there are these five benefits in residing for a balanced period [in the same place]. What five? One does not become miserly with dwelling places, miserly with families, miserly with gains, miserly with praise, and miserly with the Dhamma. These are the five benefits in residing for a balanced period [in the same place]."

225 One Who Visits Families (1) (Kulupaka1)
"Bhikkhus(Monks), there are these five dangers for one who visits fami lies. What five? [259] (1) One commits the offense of going to visit [families] without taking leave [of another bhikkhu], (2) One commits the offense of sitting privately [with a woman], (3) One commits the offense of sitting on a concealed seat [with a woman], (4) One commits the offense of teaching the Dhamma to a woman in more than five or six sentences. (5) One is infested by sensual thoughts. These are the five dangers for one who visits families." 1225

226 One Who Visits Families (2) (Kulupaka2)
"Bhikkhus(Monks), there are these five dangers when a bhikkhu who visits families bonds too closely with them. What five? (1) He often gets to see women. (2) When he often gets to see them, he bonds with them. (3) When he bonds with them, they become intimate. (4) When they become intimate, lust(raag) finds an open ing. (5) When his mind is in the grip of lust(raag), it can be expected that he will lead the brahmacariya(celibate holy life) dissatisfied, commit a certain defiled offense, or give up the training and return to the lower life. 1226 These are the five dangers when a bhikkhu who visits families bonds too closely with them."

227 Wealth (Bhoga)
"Bhikkhus(Monks), there are these five dangers in wealth. What five? It is shared by fire, water, kings, thieves, and displeasing heirs. These are the five dangers in wealth.

"Bhikkhus(Monks), there are these five benefits in wealth. What five? By means of wealth, (1) one makes oneself happy and pleased and properly maintains oneself in happiness; (2) one makes one's parents happy and pleased and properly main tains them in happiness; (3) one makes one's wife and children, slaves, workers, and servants happy and pleased and properly maintains them in happiness; (4) one makes one's friends and companions happy and pleased and properly maintains them in happiness; (5) one establishes for ascetics and brahmins an uplifting offering of alms that is heavenly, resulting in happi ness, and conducive to heaven. These are the five benefits in wealth." [260]

228 Late Meals (Ussurabhatta)
"Bhikkhus(Monks), there are these five dangers for a family that pre pares their meal late in the day. 1227 What five? (1) Guests who are visiting are not served on time. (2) The devtas(angels) that receive oblations are not served on time. (3) Ascetics and brahmins who eat once a day and refrain from eating at night, abstaining from meals outside the proper time, are not served on time. (4) Slaves, workers, and servants grimace when they do their work. (5) Much of a poorly timed meal is not nutritious. These are the five dangers for a family that prepares their meal late in the day.

"Bhikkhus(Monks), there are these five benefits for a family that pre pares their meal at the proper time. 1228 What five? (1) Guests who are visiting are served on time. (2) The devtas(angels) that receive obla tions are served on time. (3) Ascetics and brahmins who eat once a day and refrain from eating at night, abstaining from meals outside the proper time, are served on time. (4) Slaves, workers, and servants do their work without grimacing. (5) Much of a properly timed meal is nutritious. These are the five benefits for a family that prepares their meal at the proper time."

229 Black Snake (1) (Kanhasappa1 sans. Krishna-Sarpa)

"Bhikkhus(Monks), there are these five dangers in a black snake. What five? It is impure, foul-smelling, frightening, dangerous, and it betrays friends. These are the five dangers in a black snake. So too, there are these five dangers in women. What five? They are impure, foul-smelling, frightening, dangerous, and they betray friends. These are the five dangers in women." 1225.

230 Black Snake (2) (Kanha sappa sans. Krishna Sarpa) ====

"Bhikkhus(Monks), there are these five dangers in a black snake. What five? It is wrathful, hostile, of virulent venom, double-tongued, and it betrays friends. [261] These are the five dangers in a black snake. So too, there are these five dangers in women. What five? They are wrathful, hostile, of virulent venom, double-tongued, and they betray friends.

"Bhikkhus(Monks), this is how women are of virulent venom: for the most part they have strong lust(raag). This is how women are double-tongued: for the most part they utter divisive speech. This is how women betray friends: for the most part they are adulterous. These are the five dangers in women." 1230

231 Resident (Avasika)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is not to be esteemed. What five? (1) He is not accomplished in man ners and duties; (2) he is not learned or an expert in learning; (3) he is not given to effacement nor is he one who delights in seclusion; (4) he is not a good speaker and he lacks a good delivery; (5) he is unwise, stupid, and obtuse. Possessing these five qualities, a resident bhikkhu is not to be esteemed.

"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is to be esteemed. What five? [262] (1) He is accomplished in man ners and duties; (2) he is learned and an expert in learning; (3) he is given to effacement and delights in seclusion; (4) he is a good speaker with a good delivery; (5) he is wise, intelligent, and astute. Possessing these five qualities, a resident bhikkhu is to be esteemed."

232 Pleasing (Piya sans. Priya)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? (1) He is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. (2) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. (3) He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articu late, expressive of the meaning. (4) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Possessing these five qualities, a resident bhikkhu is pleas ing and agreeable to his fellow monks and is respected and esteemed by them."

233 Beautifying (Sobhana)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu beauti fies a monastery. What five? [263] (1) He is virtuous; he dwells restrained by the Patimokkha . . . he trains in them. (2) He has learned much . . . and penetrated well by view. (3) He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning. (4) He is able to instruct, encourage, inspire, and gladden with a Dhamma talk those who approach him. (5) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. Possessing these five qualities, a resident bhikkhu beautifies a monastery."

234 Very Helpful (Bahupakara)
"Bhikkhus(monks), possessing five qualities, a resident bhikkhu is very helpful to a monastery. What five? (1) He is virtuous; he dwells restrained by the Patimokkha . . . he trains in them. (2) He has learned much . . . and penetrated well by view. (3) He repairs what is broken and split. (4) When a large Sangha of bhikkhus has arrived including bhikkhus from various states, he approaches laypeople and informs them: 'Friends, a large Sangha of bhikkhus has arrived including bhikkhus from vari ous states. Make merit. It is an occasion to make merit.' (5) He gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. Possessing these five qualities, a resident bhikkhu is very helpful to a monastery."

235 Compassionate (Anukampa)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu shows compassion to laypeople. What five? (1) He encourages them in regard to virtuous behavior. (2) He settles them in the vision of the Dhamma. 1231 (3) When they are ill he approaches them and arouses mindfulness(meditation/sati) in them, saying: [264] 'Let the honor able ones establish mindfulness(meditation/sati) on that which is worthy.' 1232 (4) When a large Sangha of bhikkhus has arrived, including bhik khus from various states, he approaches laypeople and informs them: 'Friends, a large Sangha of bhikkhus has arrived includ ing bhikkhus from various states. Make merit. It is an occasion to make merit.' (5) He himself eats whatever food they give him, whether coarse or excellent; he does not squander what has been given out of faith. Possessing these five qualities, a resident bhikkhu shows compassion to laypeople."

236 One Who Deserves Dispraise (1) (Avannaraha1)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, he believes a matter that mer its suspicion. (4) Without investigating and scrutinizing, he is suspicious about a matter that merits belief. (5) He squanders what has been given out of faith. Possessing these five qualities, a resident bhikkhu is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, he speaks praise of one who deserves praise. (3) Having inves tigated and scrutinized, he is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, he believes a matter that merits belief. (5) He does not squander what has been given out of faith. Possessing these five quali ties, a resident bhikkhu is deposited in heaven as if brought there." [265]

237 One Who Deserves Dispraise (2) (Avannaraha2)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in hell as if brought there! What five? (1) Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutiniz ing, he speaks dispraise of one who deserves praise. (3) He is miserly and greedy with regard to dwellings. (4) He is miserly and greedy with regard to families. (5) He squanders what has been given out of faith. Possessing these five qualities/a resi dent bhikkhu is deposited in hell as if brought there.

"Bhikkhus(monks), possessing five qualities, a resident bhikkhu(monk) is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, he speaks praise of one who deserves praise. (3) He is not miserly and greedy with regard to dwellings. (4) He is not miserly and greedy with regard to families. (5) He does not squander what has been given out of faith. Possessing these five qualities, a resident bhikkhu is deposited in heaven as if brought there."

238 One Who Deserves Dispraise (3) (Avannaraha3)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in hell as if brought there. What five? (1) Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutiniz ing, he speaks dispraise of one who deserves praise. (3) He is miserly with regard to dwellings. (4) He is miserly with regard to families. (5) He is miserly with regard to gains. Possessing these five qualities, a resident bhikkhu is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in heaven as if brought there. What five? (1) Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, he speaks praise of one who deserves praise. [266] (3) He is not miserly with regard to dwellings. (4) He is not miserly with regard to families. (5) He is not miserly with regard to gains. Possessing these five qualities, a resident bhikkhu is deposited in heaven as if brought there."

239 Miserliness (1) (Macchariya1)
"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in hell as if brought there. What five? (1) He is miserly with regard to dwellings. (2) He is miserly with regard to fami lies. (3) He is miserly with regard to gains. (4) He is miserly with regard to praise. (5) He squanders what has been given out of faith. Possessing these five qualities, a resident bhikkhu is deposited in hell as if brought there.

"Bhikkhus(monks), possessing five qualities, a resident bhikkhu(monk) is deposited in heaven as if brought there. What five? (1) He is not miserly with regard to dwellings. (2) He is not miserly with regard to families. (3) He is not miserly with regard to gains. (4) He is not miserly with regard to praise. (5) He does not squander what has been given out of faith. Possessing these five qualities, a resident bhikkhu is deposited in heaven as if brought there."

240 Miserliness (2) (Macchariya2)
"Bhikkhus(monks), possessing five qualities, a resident bhikkhu is deposited in hell as if brought there. What five? (1) He is miserly with regard to dwellings. (2) He is miserly with regard to fami lies. (3) He is miserly with regard to gains. (4) He is miserly with regard to praise. (5) He is miserly with regard to the Dhamma. Possessing these five qualities, a resident bhikkhu is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a resident bhikkhu is deposited in heaven as if brought there. What five? (1) He is not miserly with regard to dwellings. (2) He is not miserly with regard to families. (3) He is not [267] miserly with regard to gains. (4) He is not miserly with regard to praise. (5) He is not miserly with regard to the Dhamma. Possessing these five qualities, a resident bhikkhu is deposited in heaven as if brought there."

241 Misconduct (Duccarita sans. Dushcharitra)
"Bhikkhus(Monks), there are these five dangers in misconduct. What five? (1) One blames oneself. (2) The wise, having investigated, censure one. (3) One acquires a bad reputation. (4) One dies confused. (5) With the breakup of the body, after death, one is reborn in the plane of misery, in a bad destination, in the lower world, in hell. These are the five dangers in misconduct.

"Bhikkhus(Monks), there are these five benefits in good conduct. What five? (1) One does not censure oneself. (2) The wise, hav ing investigated, praise one. (3) One acquires a good reputation. (4) One dies unconfused. (5) With the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These are the five benefits in good conduct."

242 Bodily Misconduct (Kayaduccarita sans. Kaya dushcharitra)
"Bhikkhus(Monks), there are these five dangers in bodily misconduct. What five? . . . [as in 5:241] . . . These are the five dangers in bodily misconduct.

"Bhikkhus(Monks), there are these five benefits in bodily good con duct. What five? . . . [as in 5:241] . . . These are the five benefits in bodily good conduct."

243 Verbal Misconduct (Vaciduccarita sans. Vaca dushcharitra)
"Bhikkhus(Monks), there are these five dangers in verbal misconduct. What five? . . . [as in 5:241] . . . These are the five dangers in ver bal misconduct.

"Bhikkhus(Monks), there are these five benefits in verbal good con duct. What five? . . . [as in 5:241] . . . These are the five benefits in verbal good conduct."

244 Mental Misconduct (Manoduccarita sans. Mano dushcharitra)
"Bhikkhus(Monks), there are these five dangers in mental misconduct. What five? . . . [as in 5:241] . . . These are the five dangers in men tal misconduct.

"Bhikkhus(Monks), there are these five benefits in mental good con duct. What five? [268] . . . [as in 5:241] . . . These are the five ben efits in mental good conduct."

245 Another on Misconduct (Duccarita2 sans. Dushcharitra)
"Bhikkhus(Monks), there are these five dangers in misconduct. What five? (1) One blames oneself. (2) The wise, having investigated, censure one (3) One acquires a bad reputation. (4) One departs from the good Dhamma. (5) One becomes established in a bad Dhamma. These are the five dangers in misconduct.

"Bhikkhus(Monks), there are these five benefits in good conduct. What five? (1) One does not blame oneself. (2) The wise, hav ing investigated, praise one. (3) One acquires a good reputa tion. (4) One departs from a bad Dhamma. (5) One becomes established in the good Dhamma. These are the five benefits in good conduct."

246 Another on Bodily Misconduct (Kayaduccarita2 sans. Kaya dushcharitra)
"Bhikkhus(Monks), there are these five dangers in bodily misconduct. What five? . . . [as in 5:245] . . . These are the five dangers in bodily misconduct..

"Bhikkhus(Monks), there are these five benefits in bodily good con duct. What five? . . . [as in 5:245] . . . These are the five benefits in bodily good conduct."

247 Another on Verbal Misconduct (Vaciduccarita2 sans. Vaca dushcharitra)
"Bhikkhus(monks), there are these five dangers in verbal misconduct. What five? . . . [as in 5:245] . . . These are the five dangers in ver bal misconduct.

"Bhikkhus(Monks), there are these five benefits in verbal good con duct. What five? . . . [as in 5:245] . . . These are the five benefits in verbal good conduct."

248 Another on Mental Misconduct (Manoduccarita2 sans. Mano dushcharitra)
"Bhikkhus(Monks), there are these five dangers in mental misconduct. What five? . . . [as in 5:245] . . . These are the five dangers in men tal misconduct.

"Bhikkhus(Monks), there are these five benefits in mental good con duct. What five? . . . [as in 5:245] . . . These are the five benefits in mental good conduct."

249 A Charnel Ground (Sivathika)
"Bhikkhus(Monks), there are these five dangers in a charnel ground. What five? It is impure, foul-smelling, dangerous, the abode of non-human (spirits), [a place where] many people weep. These are the five dangers in a charnel ground. So too, there are these five dangers in a person who is similar to a charnel ground. What five? [269]

(1) "Here, some person engages in impure bodily, verbal, and mental action. This, I say, is how he is impure. Just as that charnel ground is impure, I say this person is similarly so.

(2) "Since he engages in impure bodily, verbal, and mental action, he acquires a bad reputation. This, I say, is how he is foul-smelling. Just as that charnel ground is foul-smelling, I say this person is similarly so.

(3) "Since he engages in impure bodily, verbal, and mental action, his well-behaved fellow monks avoid him from afar. This, I say, is how he is [regarded as] dangerous. Just as that charnel ground is [regarded as] dangerous, I say this person is similarly so.

(4) "Engaging in impure bodily, verbal, and mental action, he dwells together with persons similar to himself. This, I say, is how he is an abode of wild [persons]. Just as that charnel ground is an abode of non-human (spirits), I say this person is similarly so.

(5) "Having seen him engaging in impure bodily, verbal, and mental action, his well-behaved fellow monks lodge complaints about him, saying: "Oh, what misery it is for us to live together with such persons!' This, I say, is how there is weeping over him. Just as that charnel ground is [a place where] many people weep, I say this person is similarly so.

"These, bhikkhus, are the five dangers in a person who is like a charnel ground." [270]

250 Confidence in a Person (Puggalappasada)
"Bhikkhus(Monks), there are these five dangers in basing one's confi dence on a person. What, five?

( 1 ) "The person in whom another has complete confidence may commit an offense because of which the Sangha suspends him. It occurs to the one [who had such confidence in him]: 'The person who is pleasing and agreeable to me has been sus pended by the Sangha.' He then loses much of his confidence in bhikkhus. Since he has lost much of his confidence in them, he does not associate with other bhikkhus. Since he does not associate with other bhikkhus, he does not get to hear the good Dhamma. Since he does not get to hear the good Dharnma, he falls away from the good Dhamma. This is the first danger in basing one's confidence on a person.

(2) "Again, the person in whom another has complete con fidence may commit an offense because of which the Sangha makes him sit at the end. 1233 It occurs to the one [who had such confidence in him]: 'The Sangha has made the person who is pleasing and agreeable to me sit at the end.' He then loses much of his confidence in bhikkhus. ... . Since he does not get to hear the good Dharnma, he falls away from the good Dhamma. This is the second danger in basing one's confidence on a person.

(3) "Again, the person in whom another has complete con fidence may depart for some other quarter . . . (4) . . . may dis robe(leave) . . . (5) . . . may pass away. It occurs to the one [who had such confidence in him]: 'The person who was pleasing and agreeable to me [has departed for some other quarter . . . has disrobed(left) . . .] has passed away.' 1234 He does not associate with other bhikkhus. Since he does not associate with other bhik khus, he does not get to hear the good Dhamma. Since he does not get to hear the good Dhamma, he falls away from the good Dhamma. This is the fifth danger in basing one's confidence on a person.

"These, bhikkhus, are the five dangers in basing one's confi dence on a person." [271]

252 Who May Give Full Ordination (Upasampadetabba)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu may give full ordination. 1236 What five? Here, a bhikkhu possesses the aggre gate of virtuous hehavior of one beyond training; he possesses the aggregate of samadhi(self absorption/trance) of one beyond training; he pos sesses the aggregate of panna(divine knowledge) of one beyond training; he pos sesses the aggregate of liberation of one beyond training; he possesses the aggregate of the knowledge and vision of libera tion of one beyond training. Possessing these five qualities, a bhikkhu may give full ordination."

252 Dependence (Nissaya)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu may give depen dence. 1237 What five? Here, a bhikkhu(monk) possesses the aggregate of virtuous behavior . . . the aggregate of samadhi(self absorption/trance) . . . the aggregate of panna(divine knowledge) the aggregate of liberation . . . the aggre gate of the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) of one beyond training. Possessing these five qualities, a bhikkhu may give dependence."

253 Novice (Samanera)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu may be attended upon by a novice. What five? Here, a bhikkhu pos sesses the aggregate of virtuous behavior . . . the aggregate of samadhi(self absorption/trance) . . . the aggregate of panna(divine knowledge) . . . the aggregate of liberation . . . the aggregate of the knowledge and vision of lib eration of one beyond training. Possessing these five qualities, a bhikkhu may be attended upon by a novice." [272]

254 Miserliness (Macchariya)
"Bhikkhus(Monks), there are these five kinds of miserliness. What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserli ness with regard to praise, and miserliness with regard to the Dhamma. These are the five kinds of miserliness. Of these five kinds of miserliness, the vilest 1233 is miserliness with regard to the Dhamma."

255 Abandoning Miserliness (Macchariyappahana)
"Bhikkhus(Monks), the brahmacariya(celibate holy life) is lived for the abandoning and eradication of five kinds of miserliness. What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness, with regard to gains, miserliness with regard to praise, and miserliness with regard to the Dhamma. The spiri tual life is lived for the abandoning and eradication of these five kinds of miserliness."

256 First Jhana(trance state) (Pathama jhana sans. Prathama Dhyan)
"Bhikkhus(monks), without having abandoned these five things one is incapable of entering and dwelling in the first jhana(trance state). What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserliness with regard to praise, and miserliness with regard to the Dhamma. Without having abandoned these five things, one is incapable of entering and dwelling in the first jhana(trance state).

"Bhikkhus(Monks), having abandoned these five things, one is capa ble of entering and dwelling in the first jhana(trance state). What five? Miser liness with regard to dwellings . . . miserliness with regard to the Dhamma. Having abandoned these five things, one is capable

of entering and dwelling in the first jhana(trance state)."

==== 257-263 Second jhana(Trance state), Etc. [1239] (Dutiyajhana..)

"Bhikkhus(Monks), without having abandoned these five things one is incapable of entering and dwelling in. the second jhana(trance state) . . . the third jhana(trance state) . . . the fourth jhana(trance state) . . . one is incapable of realizing the fruit of stream-entry(7 rebirths,sotapatti) . . . the fruit of once-returning(1 rebirth,sakdagami) . . . the fruit of non-returning(no earthly rebirth,anagami) . . . the fruit of arahantship. What five? [273] Miserliness with regard to dwellings . . . miserliness with regard to the Dhamma. Without having abandoned these five things, one is incapable of realizing the fruit of arahantship.

"Bhikkhus(Monks), having abandoned these five things, one is capa ble of entering and dwelling in the second jhana(trance state) . . . the third jhana . . . the fourth jhana(trance state) . . . one is capable of realizing the fruit of stream-entry(7 rebirths,sotapatti). . . the fruit of once-returning(1 rebirth,sakdagami) . . ..the fruit of non-returning(no earthly rebirth,anagami). . . the fruit of arahantship. What five? Miserli ness with regard to dwellings . . . miserliness with regard to the Dhamma. Having abandoned these five things, one is capable of realizing the fruit of arahantship."

264 Another on the First Jhana(Trance state) (Aparapathamajhana)
"Bhikkhus(Monks), without having abandoned these five things one is incapable of, entering and dwelling in the first jhana(trance state). What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserliness with regard to praise, and ingratitude or unthankfulness. Without having abandoned these five tilings, one is incapable of entering and dwelling in the first jhana(trance state).

"Bhikkhus(Monks), having abandoned these five things, one is capable of entering and dwelling in the first jhana(trance state). What five? Miserliness with regard to dwellings, miserliness with regard to families, miserliness with regard to gains, miserliness with regard to praise, and ingratitude or unthankfulnessHaving abandoned these five things, one is capable of entering and dwelling in the first jhana(trance state)."

265— 271 Another on the Second jhana(Trance state), Etc (Aparadutiyajhana)
"Bhikkhus(Monks), without having abandoned these five things one is incapable of entering and dwelling in the second jhana(trance state) . . . the third jhana(trance state) . . . the fourth jhana(trance state) . . one is incapable of realizing the fruit of stream-entry(7 rebirths,sotapatti) . . . the fruit of once-returning(1 rebirth,sakdagami) . . . the fruit of non-returning(no earthly rebirth,anagami) . . . the fruit of arahantship. What five? Miserliness with regard to dwellings . . . ingratitude or unthank fulness. Without having abandoned these five things, one is incapable of realizing the fruit of arahantship^

"Bhikkhus(Monks), having abandoned these five things, one is capa ble of entering and dwelling in the second jhana(trance state) . . . the third jhana . . . the fourth jhana(trance state) . . . one is capable of realizing the fruit of stream-entry(7 rebirths,sotapatti). . the fruit of once-returning(1 rebirth,sakdagami) . . . the fruit of non-returning(no earthly rebirth,anagami) . . . the fruit of arahantship. What five? Miserli ness with regard to dwellings . . . ingratitude or unthankfulness. Having abandoned these five things, one is capable of realizing the fruit of arahantship [274]

272 An Assignee of Meals (Bhattuddesaka)
(1) "Bhikkhus(monks), one possessing five qualities should not be appointed an assigner of meals. 1241 What five? He enters upon a wrong course because of desire; he enters upon a wrong course because of hatred; he enters upon a wrong course because of delusion(moha); he enters upon a wrong course because of fear; he does not know which [meal] has been assigned and which has not been assigned. One possessing these five qualities should not be appointed an assigner of meals.

"Bhikkhus(Monks), one possessing five qualities may be appointed an as signer of meals. What five? He does not enter upon a wrong course because of desire; he does not enter upon a wrong course because of hatred; he does not enter upon a wrong course because of delusion(moha); he does not enter upon a wrong course because of fear; he knows which [meal] has been assigned and which has not been assigned. One possessing these five quali ties may be appointed an assigner of meals."

(2) "Bhikkhus(Monks), if one who possesses five qualities is appointed an assigner of meals, he should not be sent. 1242 What five? He enters upon a wrong course because of desire . . . he does not know which [meal] has been assigned and which has not been assigned. If one who possesses these five qualities is appointed an assigner of meals, he should not be sent.

"Bhikkhus(Monks), one who possesses five qualities, if appointed an assigner of meals, should be sent. What five? He does not enter upon a wrong course because of desire . . . he knows which [meal] has been assigned and which has not been assigned. One who possesses these five qualities; if appointed an assigner of meals, should be sent"

(3) "Bhikkhus(Monks), an assigner of meals who possesses five quali ties should be understood as unwise. What five? He enters upon a wrong course because of desire ... he does not know which [meal] has been assigned and which has not been assigned. An assigner of meals who possesses these five qualities should be understood as unwise.

"Bhikkhus(Monks), an assigner of meals who possesses five qualities should be understood as wise. What five? He does not enter upon a wrong course because of desire..! he knows which [meal] has been assigned and which has not been assigned. An assigner of meals who possesses these five qualities should be understood as wise."

(4) "Bhikkhus(Monks), an assigner of meals who possesses five quali ties maintains himself in a maimed and injured condition. What five? He enters upon a wrong course because of desire ... he does not know which [meal] has been assigned and which has not been assigned. An assigner of meals who possesses these five qualities maintains himself in a maimed and injured condition.

"Bhikkhus(Monks), an assignor of meals who possesses five quali ties preserves himself unmaimed and uninjured. What five? He does not enter upon a wrong course because of desire . . . he knows which [meal] has been assigned and which has not been assigned. An assigner of meals who possesses these five quali ties preserves himself unmaimed and uninjured."

(5) "Bhikkhus(Monks), an assigner of meals who possesses five qualities is deposited in hell as if brought there. What five? He enters upon a wrong course because of desire . . . he does not know which [meal] has been assigned and which has not been assigned. An assigner of meals who possesses these five quali ties is deposited in hell as if brought there. ..

"Bhikkhus(Monks), an assigner of meals who possesses five quali ties is deposited in heaven as if brought there. What five? He does not enter upon a wrong course because of desire . . .he knows which [meal] has been assigned and which has not been assigned... An assigner of meals who possesses these five quali ties is deposited in heaven as if. brought there." .

273 — 285 An Appointer of Lodgings, Etc. (Senasanapannapaka)
(273) "Bhikkhus(monks), one who possesses five qualities should not be appointed an appointer of lodgings. 1243 He enters upon a wrong course because of desire . . . he does not know which [lodging] has been appointed and which has not been appointed. . . . Bhik khus, one who possesses five qualities may be appointed an appointer of lodgings. He does not enter upon a wrong course because of desire., .he knows which [lodging] has been appointed and which [lodging] has not been appoin ted. ..

(274) "Bhikkhus(Monks), one who possesses five qualities should not be appointed an allocator of lodgings 1244 . . .he does not know which [lodging] has been allocated and which [lodging] has not been allocated. . . . Bhikkhus, one who possesses five qualities may be appointed an allocator of lodgings . . . he knows which [lodging] has been allocated and which [lodging] has not been allocated. ..."

(275) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a guardian of the storeroom . . . he does not know which [goods] are being protected and which are not being protected. . . . Bhikkhus, one who possesses five qualities may be appointed a guardian of the storeroom . . he knows which [goods] are being protected and which are not being

(276) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a receiver of robe-material . . . he does not know which [robe-material] has been received and which has not been received. . . . Bhikkhus, one who possesses five quali ties may be appointed a receiver of robe-material [275] . . . he knows which [robe-material] has been received and which has not been received.

(277) "Bhikkhus(monks), one who possesses five qualities should not be appointed a distributor of robe-material . . . he does not know which [robe-material] has been distributed and which has not been distributed. . . . Bhikkhus, one who possesses five qualities may be appointed a distributor of robe-material. ..he knows which [robe-material] has been distributed and which has not been distributed. ..

(278) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a distributor of rice porridge . . . he does not know which [rice porridge] has been distributed and which has not been distributed. . . . Bhikkhus, one who possesses five qualities may be appointed a distributor of rice porridge . . he knows which [rice porridge] has been distributed and which has not been distributed..."

(279) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a distributor of fruit . . . he does not know which [fruit] has been distributed and which has not been distrib uted. ... Bhikkhus, one who possesses five qualities may be appointed a distributor of fruit ... he knows which [fruit] has been distributed and which has not been distributed "

(280) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a distributor of cakes ... he does not know which [cakes] have been distributed and which have not been dis tributed Bhikkhus, one who possesses five qualities may be appointed a distributor of cakes . . . he knows which [cakes] have been distributed and which have not been distributed "

(281) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a dispenser of small accessories : . . he does not know which [small accessories] have been dispensed and which have not been dispensed. . . . Bhikkhus, one who pos sesses five qualities may be appointed a dispenser of small accessories ... he knows which [small accessories] have been dispensed and which have not been dispensed. ..

(282) "Bhikkhus(Monks), one who possesses five qualities should not be appointed an allocator of rains cloth ... he does not know which [rains cloth] has been allocated and which has not been allocated. . . . Bhikkhus, one who possesses five quali ties may be appointed an allocator of rains cloth . . . he knows which [rains cloth] has been allocated and which has not been allocated. ..."

(283) "Bhikkhus(monks), one who possesses five qualities should not be appointed, an allocator of bowls . . . he does not know which [bowls] have been allocated and which have not been allocated. . . . Bhikkhus, one who possesses five qualities may be appointed an allocator of bowls . . . he knows which [bowls] have been allocated and which have not been allocated "

(284) "Bhikkhus(Monks), one who possesses five qualities should not be appointed a supervisor of monastery attendants . ... he does not know which [monastery attendant] has been supervised and which has .not been supervised. . . . Bhikkhus, one who pos sesses five qualities may be appointed a supervisor of monas tery attendants ... he knows which [monastery attendant] has been supervised and which has not been supervised. ..."

(285) A Supervisor of Novices

(1) "Bhikkhus(monks), one who possesses five qualities should not be appointed a supervisor of novices. What five? He enters upon a wrong course because of desire . . . he does not know which [novices] have been supervised and which have not been super vised. One who possesses these five qualities should not be appointed a supervisor of novices.

"Bhikkhus(Monks), one who possesses five qualities maybe appointed a supervisor of novices. What five? He does not enter upon a wrong course because of desire . . . he knows which [novices] have been supervised and which have not been supervised. One who possesses these five qualities may be appointed a supervi sor of novices."

(2) "Bhikkhus(Monks), one who possesses five qualities, if appointed a supervisor of novices, should not be sent. What five? He enters upon a wrong course because of desire . . . he does not know which [novices] have been supervised and which have not been supervised. One who possesses these five qualities, if appointed a supervisor of novices, should not be sent.

"Bhikkhus(Monks), one who possesses five qualities, if appointed a supervisor of novices, should be sent. What five? He does not enter upon a wrong course because of desire. . . he knows which [novices] have been supervised and which have not been supervised. One who possesses these five qualities, if appointed a supervisor of novices, should be sent."

(3) "Bhikkhus(Monks), a supervisor of novices who possesses five qualities should be understood as unwise. What five? He enters upon a wrong course because of desire ... he does not know which [novices] have been supervised and which have not been supervised. A supervisor of novices who possesses these five qualities should be understood as unwise,

"Bhikkhus(Monks), a supervisor of novices who possesses five qualities should be understood as wise. What five? He does not enter upon a wrong course because of desire . . . he knows which [novices] have been supervised and which have not been supervised: A supervisor of novices who possesses these five qualities should be understood as wise."

(4) "Bhikkhus(Monks), a supervisor of novices who possesses five qualities maintains himself in a maimed and injured condi tion. What five? He enters upon a wrong course because of desire ... he does not know which [novices] have been super vised and which have not been supervised. A supervisor of novices who possesses these five qualities maintains himself in a maimed and injured condition.

"Bhikkhus(Monks), a supervisor of novices who possesses five quali ties preserves himself unmaimed and uninjured. What five? He does not enter upon a wrong course because of desire . . . he knows which [novices] have been supervised and which have not been supervised. A supervisor of novices who pos sesses these five qualities preserves himself unmaimed and uninjured."

(5) "Bhikkhus(Monks), a supervisor of novices who possesses five qualities is deposited in hell as if brought there. What five? He enters upon a wrong course because of desire . . . he does not know which [novices] have been supervised and which have not been supervised. A supervisor of novices who possesses these five qualities is deposited in hell as if brought there.

"Bhikkhus(Monks), a supervisor of novices who possesses five quali ties is deposited in heaven as if brought there. What five? He does not enter upon a wrong course because of desire . . . he knows which [novices] have been supervised and which have not been supervised. A supervisor of novices who possesses these five qualities is deposited in heaven as if brought there."

286 A Bhikkhu(Monk)
"Bhikkhus(Monks), possessing five qualities, a bhikkhu is deposited in hell as if brought there. What five? He is one who destroys life, takes what is not given, does not observe celibacy 1245 speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. [276] Possessing these five qualities, a bhikkhu is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a bhikkhu is deposited in heaven as if brought there. What five? He is one who abstains from the destruction of life, from taking what is not given, from sexual activity, 1246 from false speech, and from liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a bhikkhu is deposited in heaven as if brought there."

287-292 A Bhikkhuni(nun)Etc
"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun). . . a female probationer ... a male novice ... a female novice is deposited in hell as if brought there. What five? She destroys life . . . and indulges in liquor, wine, and intoxicants. . . . Possessing these five qualities,, a Bhikkhuni(nun)... a female probationer ... a male novice ... a female novice is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a Bhikkhuni(nun)... a female probationer ... a male novice ... a female novice is deposited in heaven as if brought there. What five? She abstains from the destruction of life . . . from liquor, wine, and intoxicants. . . . Possessing these five qualities, a Bhikkhuni(nun)... a female pro bationer ... a male novice ... a female novice is deposited in heaven as if brought there."

"Bhikkhus(Monks), possessing five qualities, a male lay follower ... a

female lay follower is deposited in hell as if brought there. What five? She destroys life, takes what is not given, engages in sexual misconduct, 1247 speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a male lay follower ... a female lay follower is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing five qualities, a male lay follower ... a female lay follower is deposited in heaven as if brought there. What five? She abstains from the destruction of life, abstains from taking what is not given, abstains from sexual miscon duct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. Possessing these five qualities, a male lay follower ... a female lay follower is deposited in heaven as if brought there."

293 An Ajivaka
"Bhikkhus(Monks), possessing five qualities, an Ajlvaka is deposited in hell as if brought there. 1248 What five? He destroys life, takes what is not given, does not observe celibacy, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for slothful ness. Possessing these five qualities, an Ajivaka is deposited in hell as if brought there."

294 — 302 A Nigantha, Etc.
"Bhikkhus(Monks), possessing five qualities, a Nigantha ... a shaven headed disciple ... a matted-hair ascetic ... a ascetic ... a magandika ... a tedandika . . . an aruddhaka ... a gotamaka [277] ... a devadhammika is deposited in hell as if brought there. 1249 What five? He destroys life, takes what is not given, does not observe celibacy, speaks falsely, and indulges in liquor, wine, and intox icants, the basis for slothfulness. Possessing these five qualities, a devadhammika is deposited in hell as if brought there."

III Lust(Raag) and so Forth repetition Series (Ragapeyyalam)
303

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), five things are to be developed. What five? The perception(sanna/sangya) of unattractiveness, the perception(sanna/sangya) of death, the perception(sanna/sangya) of danger, the perception(sanna/sangya) of the repulsiveness of food, and the perception(sanna/sangya) of non-delight in the entire world. For direct knowledge(abhinna) of lust(raag), these five things are to be developed."

304

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), five things are to be developedWhat five? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of non-self, the perception(sanna/sangya) of death, the perception(sanna/sangya) of the repulsiveness of food, and the perception(sanna/sangya) of non-delight in the entire world. For direct knowledge(abhinna) of lust(raag), these five things are to be developed."

305

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), five things are to be developed. What five? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in what is impermanent, the perception(sanna/sangya) of non-self in what is suffering, the perception(sanna/sangya) of abandoning, and the perception(sanna/sangya) of dispassion(viraga). For direct knowledge(abhinna) of lust(raag), these five things ate to be developed."

306

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), five things are to be developed. What five? The faculty of faith, the faculty of energy(exertion/viriya), the faculty of mindfulness(meditation/sati), the faculty of samadhi(self absorption/trance), and the faculty of panna(divine knowledge). For direct knowledge(abhinna) of lust(raag), these five things are to be developed." [278]

307

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), five things are to be developed. What five? The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge). For direct knowledge(abhinna) of lust(raag), these five things are to be developed."

308 1151

"Bhikkhus(Monks), for full understanding of lust(raag) . . . for the utter destruction . . . for the abandoning . . . for the destruction for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of lust(raag), five things are to be developed. What five? The perception(sanna/sangya) of unattractive ness . . . [all five sets of five as above, down to] . . . The power of faith, the power of energy(exertion/viriya), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge). For the relinquish ment of lust(raag), these five things are to be developed."

"Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understand ing . . . for the utter destruction . . . for the abandoning . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up ... for the relinquishment of hatred ... of delusion(moha) ... of anger ... of hostility ... of denigra tion . . . of insolence ... of envy ... of miserliness ... of deceit fulness ... of craftiness.. . . of obstinacy . ., of vehemence ... of conceit ... of arrogance . . .’of intoxication . of .slothfulness, five things are to be developed. What five? The perception(sanna/sangya) of unattractiveness . . . [all five sets of five as above, down to] . . . The power of faith, the power of energy(exertion/viriya), the power of mindfulness, the power of samadhi(self absorption/trance), and the power of wis dom. For the relinquishment of slothfulness, these five things are to be developed."

This is what the Lord(Buddha) said.. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.

The Book of the Fives is finished.