Fifth Fifty 

​I. Kimbila

​AN 5.201 Kimilasutta: Kimbila

On one occasion the Blessed One was dwelling at Kimbila in anicula grove . Then the Venerable Kimbila approached the Blessed One, 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 has attained final nibbana?"

"(1) Here , Kimbila, after a Tathagata has attained final nibbana, the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without reverence 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 has attained final nibbana. "

"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata has attained final nibbana?"
"(1) Here , Kimbila, after a Tathagata has attained final nibbana, the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference 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 reverence and deference toward each other. This is the cause and reason why the good Dhamma continues long after a Tathagata has attained final nibbana."

(Things that lead to the long-lasting of the Dhamma after the Buddha’s death.)

AN 5.202 Dhammassavanasutta: Listening to the Dhamma

"Bhikkhus, 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."

(Five benefits of listening to the teaching.)

AN 5.203 Assajaniyasutta: Thoroughbred
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"Bhikkhus, possessing five factors, a king's excellent thoroughbred 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 factors, 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. 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 ."

(Factors that make a thoroughbred worthy of a king.)

AN 5.204 Balasutta: Powers

"Bhikkhus, 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, and the power of wisdom . These are the five powers."

(Five spiritual powers.)

AN 5.205 Cetokhilasutta: Barrenness

"Bhikkhus, there are these five kinds of mental  barrenness. What five? (1) "Here , a bhikkhu is perplexed about the Teacher, doubts him , is not convinced about him, and does not place​ confidence in him . When a bhikkhu 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 striving. 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 striving. 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 striving. 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, displeased with them , resentful toward them , ill disposed toward them. When a bhikkhu is irritated by his fellow monks, displeased with them , resentful toward them , ill disposed toward 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 fifth kind of mental barrenness. "

"These, bhikkhus, are the five kinds of mental barrenness."

(Five kinds of emotional barrenness that can affect monks.)

AN 5.206 Vinibandhasutta: Bondages

"Bhikkhus, there are these five bondages of the mind. What five? (1) "Here, a bhikkhu is not devoid of lust for sensual plea­sures, not devoid of desire, affection, thirst, passion, and craving for them. When a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving 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 for the body, not devoid of desire, affection, thirst, passion, and craving for it. When a bhikkhu is not devoid of lust for the body, not devoid of desire, affection, thirst, passion, and craving 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 for form , not devoid of desire, affection, thirst, passion, and craving for it. When a bhikkhu is not devoid of lust for form, not devoid of desire, affection, thirst, passion , and craving 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 striving. Since his mind does not incline to ardor... and striving, this is the fourth bondage of the mind. "

(5) "Again, a bhikkhu lives the spiritual life aspiring for [rebirth in] a certain order of devas, thinking: 'By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas. When he lives the spiritual life aspiring for [rebirth in] a certain order of devas. . . his mind does not incline to ardor, effort, perseverance, and striving. 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."

(Five kinds of emotional shackle that can affect monks.)

AN 5.207 Yagusutta: Rice Porridge

"Bhikkhus, 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 undigested food. These are the five benefits in rice porridge." 

(The five health benefits of eating porridge.)

AN 5.208 Dantakatthasutta: Brushing

"Bhikkhus, there are these five dangers in not brushing one's teeth. What five? It is bad for one's eyes; 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, there are these five benefits in brushing one's teeth. What five? It is good for one's eyes; 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."

(The five health problems of not cleaning one’s teeth with chew sticks.)

AN 5.209 Gitassarasutta: Intonation

"Bhikkhus, there are these five dangers in reciting the Dhamma with a drawn-out, song-like intonation. 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 follow the son of the Sakyans.' (4) There is a disruption of concentration 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."

(Why you shouldn’t recite Dhamma in an overly drawn-out singing style.)

AN 5.210 Mutthassatisutta: With a Muddled Mind

"Bhikkhus, there are these five dangers for one who falls asleep with a muddled mind, lacking clear comprehension. What five? He sleeps badly; he awakens miserably; he has bad dreams; the deities do not protect him ; and semen is emitted. These are the five dangers for one who falls asleep with a muddled mind, lacking clear comprehension."

"Bhikkhus, there are these five benefits for one who falls asleep mindfully and with clear comprehension. What five? He sleeps well; he awakens happily; he does not have bad dreams; deities protect him ; and semen is not emitted. These are the five benefits for one who falls asleep mindfully and with clear comprehension." 

(Why you shouldn’t fall asleep unmindfully.)

II. ONE WHO INSULTS 

AN 5.211 Akkosakasutta: One Who Insults

"Bhikkhus, when a bhikkhu is one who insults and disparages 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, or (2) commits a certain defiled offense 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 ."
(Why a monk shouldn’t speak ill of their spiritual companions.)

AN 5.212 Bhandanakarakasutta: Arguments

"Bhikkhus, when a bhikkhu is a maker of arguments, quarrels, 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 arguments, quarrels, disputes, contentious talk, and disciplinary issues in the Sangha, these five dangers can be expected for him ."

(Why a monk shouldn’t start arguments.)

AN 5.213 Silasutta: Virtuous Behavior

"Bhikkhus, 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 heedlessness. This is the first danger 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.. . . (3) "Again, whatever assembly an immoral person deficient in virtuous behavior approaches— whether of khattiyas, brahmins, 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, there are these five benefits for a virtuous person because of his accomplishment in virtuous behavior. What five? (1) "Here, a virtuous person accomplished in virtuous behavior accumulates much wealth because of heedfulness. This is the first benefit for a virtuous person because of his accomplishment in virtuous behavior. (2) "Again, a virtuous person accomplished in virtuous behavior acquires a good reputation. This is the second benefit___ (3) "Again, whatever assembly a virtuous person accomplished in virtuous behavior approaches— whether of khattiyas, 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 ."

"These are the five benefits for a virtuous person because of his accomplishment in virtuous behavior."

(Five drawbacks of failure in morality, and the corresponding benefits of the reverse.)

AN 5.214 Bahubhanisutta: Speaking Much

"Bhikkhus, 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 dangers for a person who speaks much. "

"Bhikkhus, there are these five benefits for a person of judicious 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 ."

(Five drawbacks for a person who talks a lot, and the corresponding benefits of the reverse.)

AN 5.215 Pathamaakkhantisutta: Impatience (1)

"Bhikkhus, there are these five dangers in impatience. What five? One is displeasing and disagreeable to many people; one has an abundance of enmity; 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, 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 abundance of faults; 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-"

​(Five drawbacks of intolerance, and the corresponding benefits of the reverse.)

AN 5.216 Dutiyaakkhantisutta: Impatience (2)

"Bhikkhus, 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 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, 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." ​

(Five drawbacks of intolerance, and the corresponding benefits of the reverse.)

​AN 5.217 Pathamaapasadikasutta: Not Inspiring Confidence (1)

"Bhikkhus, 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 reputation; one dies confused; with the break up 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, 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."

​(Five drawbacks of uninspiring conduct, and the corresponding benefits of the reverse.)
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AN 5.218 Dutiyaapasadikasutta: Not Inspiring Confidence (2)

"Bhikkhus, there are these five dangers in conduct that does not inspire confidence. What five? 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. These are the five dangers in con duct that does not inspire confidence. "

"Bhikkhus, 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."

(Five drawbacks of uninspiring conduct, and the corresponding benefits of the reverse.)

AN 5.219 Aggisutta: Fire

"Bhikkhus, 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."

(Five drawbacks of sitting around a fire.)

AN 5.220 Madhurasutta: Madhura

" Bhikkhus, there are these five dangers in Madhura. What five? It is uneven; it is dusty; its dogs are fierce; it has wild spirits; and it is difficult to gain alms food there. These are the five dangers in Madhura."

(Five drawbacks of the city of Madhura.)

​III. LENGTHY WANDERING

AN 5.221 Pathamadighacarikasutta: Lengthy Wandering (1)

"Bhikkhus, there are these five dangers for one who engages in lengthy and unsettled wandering. 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, there are these five benefits in periodic wandering. 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.

(For five reasons, a monk should wander a reasonable amount, not aimlessly.)

AN 5.222 Dutiyadighacarikasutta: Lengthy Wandering (2)

"Bhikkhus, 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 fails 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, there are these five benefits in periodic wandering. 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."

(For five reasons, a mendicant should wander a reasonable amount, not aimlessly.)

AN 5.223 Atinivasasutta: Residing Too Long

"Bhikkhus, there are these five dangers in residing too long [in the same place]. What five? (1) One comes to own and accumulate 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 residing too long [in the same place]. "

"Bhikkhus, there are these five benefits in residing for a balanced-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].

(For five reasons, a mendicant should stay in a monastery a reasonable length of time, not excessively.)

AN 5.224 Maccharisutta: Miserly

"Bhikkhus, there are these five dangers in residing too long [in the same place]. What five? One becomes miserly with dwelling 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, 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]."

(For five reasons, a monk should stay in a monastery a reasonable length of time, not excessively.)

AN 5.225 Pathamakulupakasutta: One Who Visits Families (1)

"Bhikkhus, there are these five dangers for one who visits families. What five? (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."

(A monk who visits families risks the following five problems.)​

AN 5.226 Dutiyakulupakasutta: One Who Visits Families (2)

"Bhikkhus, 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 finds an opening. (5) When his mind is in the grip of lust, it can be expected that he will lead the spiritual life dissatisfied, commit a certain defiled offense, or give up the training and return to the lower life. These are the five dangers when a bhikkhu who visits families bonds too closely with them.

(A monk who visits families risks the following five problems.)

AN 5.227 Bhogasutta: Wealth

"Bhikkhus, 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, 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 maintains 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 happiness, and conducive to heaven. These are the five benefits in wealth ."

(Five drawbacks of riches, and five benefits.)
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AN 5.228 Ussurabhattasutta: A Meal

"Bhikkhus, there are these five dangers for a family that prepares their meal late in the day. What five? (1) Guests who are visiting are not served on time. (2) The deities 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, there are these five benefits for a family that prepares their meal at the proper time. What five? (1) Guests who are visiting are served on time. (2) The deities that receive oblations 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."

(Five drawbacks for families who eat overly late, and five benefits of eating at a reasonable hour.)

AN 5.229 Pathamakanhasappasutta: Snake (1)

''Bhikkhus, 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 ."

(Five ways a woman is like a black snake.)

AN 5.230 Dutiyakanhasappasutta: Snake (2)

"Bhikkhus, there are these five dangers in a black snake. What five? It is wrathful, hostile, Of virulent venom , double-tongued, 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 wrathful, hostile, of virulent venom , double-tongued, and they betray friends. "

"Bhikkhus, this is how women are of virulent venom : for the most part they have strong lust. 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 ."

​(Five ways a woman is like a black snake.)

IV RESIDENT 

AN 5.231 Avasikasutta: Not to Be Esteemed

"Bhikkhus, possessing five qualities, a resident bhikkhu is not to be esteemed. What five? (1) He is not accomplished in manners 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, possessing five qualities, a resident bhikkhu is to be esteemed. What five? (1) He is accomplished in manners 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 ."

(Reasons a resident monk is admirable, and the reverse.)

AN 5.232 Piyasutta: Pleasing

"Bhikkhus, 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 spiritual 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, 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 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 wisdom , and having entered up on it, he dwells in it. Possessing these five qualities, a resident bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them ."

(Reasons a resident monk is admirable.)

AN 5.233 Sobhanasutta: Beautifying

"Bhikkhus, possessing five qualities, a resident bhikkhu beautifies 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 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 that constitute the higher mind and are pleasant dwellings in this very life. Possessing these five qualities, a resident bhikkhu beautifies a monastery ."

(Reasons a resident mendicant beautifies a monastery.)

​AN 5.234 Bahupakarasutta: Very Helpful

"Bhikkhus, 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 various states. Make merit.. It is an occasion to make merit. (5) He gains at will, without trouble or difficulty, the four jhanas 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."

​(Reasons a resident monk helps a monastery.)

AN 5.235 Anukampasutta: Compassionate

"Bhikkhus, 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. (3) When they are ill he approaches them and arouses mindfulness in them , saying: 'Let the honorable ones establish mindfulness on that which is worthy. (4) When a large Sangha of bhikkhus has arrived, including bhikkhus from various states, he approaches laypeople and inform s them: 'Friends, a large Sangha of bhikkhus has arrived including 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 w hat has been given out of faith. Possessing these five qualities, a resident bhikkhu shows compassion to laypeople."

(How a monk shows compassion to lay folk.)

AN 5.236 Pathamaavannarahasutta: One Who Deserves Dispraise (1)

"Bhikkhus, 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 merits 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, 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 investigated 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 qualities, a resident bhikkhu is deposited in heaven as if brought there."

(Reasons a resident monk is cast down to hell or raised to heaven.)

AN 5.237 Dutiyaavannarahasutta: One Who Deserves Dispraise (2)

"Bhikkhus, 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 w ho deserves dispraise. (2) Without investigating and scrutinizing, 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 resident bhikkhu is deposited in hell as if brought there. "

"Bhikkhus, 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) 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." 

(Reasons a resident monk is cast down to hell or raised to heaven.)

AN 5.238 Tatiyaavannarahasutta: One Who Deserves Dispraise (3)

"Bhikkhus, 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) 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, 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) 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."

(Reasons a resident monk is cast down to hell or raised to heaven.)

AN 5.239 Pathamamacchariyasutta: Miserliness (1)

"Bhikkhus, 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 families. (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 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 miserly with regard to gains. (4) He is not miserly with regard to praise. (5) He does not squander w hat has been given out of faith. Possessing these five qualities, a resident bhikkhu is deposited in heaven as if brought there."

(Reasons a resident monk is cast down to hell or raised to heaven.)

AN 5.240 Dutiyamacchariyasutta: Miserliness (2)

"Bhikkhus, 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 families. (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, 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 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." 

(Reasons a resident monk is cast down to hell or raised to heaven.)

V MISCONDUCT

AN 5.241 Pathamaduccaritasutta: Misconduct

"Bhikkhus, 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, there are these five benefits in good conduct. What five? (1) One does not censure oneself. (2) The wise, having 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."

(Drawbacks of bad conduct, and the reverse.)

AN 5.242 Pathamakayaduccaritasutta: Bodily Misconduct

"Bhikkhus, there are these five dangers in bodily misconduct. What five ?. . . [as in 5:241] . . . These are the five dangers in bodily misconduct. "

"Bhikkhus, there are these five benefits in bodily good conduct. What five? . . . [as in 5:241 ] ... These are the five benefits in bodily good conduct."

​(Drawbacks of bad bodily conduct, and the reverse.)

AN 5.243 Pathamavaciduccaritasutta: Verbal Misconduct

"Bhikkhus, there are these five dangers in verbal misconduct. What five?. . . [as in 5:241 ] ... These are the five dangers in verbal misconduct. "

"Bhikkhus, there are these five benefits in verbal good conduct. What five? . . . [as in 5:241 ] ... These are the five benefits in verbal good conduct."

(Drawbacks of bad verbal conduct, and the reverse.)

AN 5.244 Pathamamanoduccaritasutta: Mental Misconduct

"Bhikkhus, there are these five dangers in mental misconduct. What five? ... [as in 5:241 ]... These are the five dangers in mental misconduct. "

"Bhikkhus, there are these five benefits in mental good conduct. What five? .... [as in 5 :241 ] ... These are the five benefits in mental good conduct."

(Drawbacks of bad mental conduct, and the reverse.)

AN 5.245 Dutiyaduccaritasutta: Another on Misconduct

"Bhikkhus, 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, there are these five benefits in good conduct. What five? (1) One does not blame oneself. (2) The wise, having investigated, praise one. (3) One acquires a good reputation. (4) One departs from a bad Dhamma. (5) One becomes established in the good Dhamma. These are the five benefits in good conduct."

(Drawbacks of bad conduct, and the reverse.)

AN 5.246 Dutiyakayaduccaritasutta: Another on Bodily Misconduct

"Bhikkhus, there are these five dangers in bodily misconduct. What five? . . . [as in 5:245 ] ... These are the five dangers in bodily misconduct.. "

"Bhikkhus, there are these five benefits in bodily good conduct. What five? ... [as in 5:245 ]... These are the five benefits in bodily good conduct."

(Drawbacks of bad bodily conduct, and the reverse.)

AN 5.247 Dutiyavaciduccaritasutta: Another on Verbal Misconduct

"Bhikkhus, there are these five dangers in verbal misconduct. What five? . . . [as in 5:245 ]... These are the five dangers in verbal misconduct. ' "

"Bhikkhus, there are these five benefits in verbal good conduct. What five?. .. [as in 5:245 ]... These are the five benefits in verbal good conduct."

(Drawbacks of bad verbal conduct, and the reverse.)

AN 5.248 Dutiyamanoduccaritasutta: Another on Mental Misconduct

"Bhikkhus, there are these five dangers in mental misconduct. What five? ... [as in 5:245 ]... These are the five dangers in mental misconduct." 

"Bhikkhus, there are these five benefits in mental good conduct. What five?. . . [as in 5:245 ] ... These are the five benefits in mental good conduct."

(Drawbacks of bad mental conduct, and the reverse.)

AN 5.249 Sivathikasutta: A Charnel Ground

"Bhikkhus, there are these five dangers in a charnel ground. What five? It is impure, foul-smelling, dangerous, the abode of wild 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?

(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 wild 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."

(Why a person may have the same defects as a charnel ground.)

AN 5.250 Puggalappasadasutta: Confidence in a Person

"Bhikkhus, there are these five dangers in basing one's confidence 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 suspended 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 Dhamma, 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 confidence may commit an offense because of which the Sangha makes him sit at the end. 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 Dhamma, 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 confidence may depart for some other quarter. . .
(4) . . . m ay disrobe . . . ( 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 ...] has passed away. 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 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 confidence on a person."

​(Placing faith in an individual is dangerous for five reasons.)

​​References: 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The numerical discourses of the Buddha (Bhikkhu Bodhi)