Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, 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 and the power of wisdom . 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, a trainee's power; w e will possess the power of wisdom , a trainee's power.' Thus, bhikkhus, should you train yourselves."
[This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
(Five powers of a trainee.) AN 5.2 Vitthatasutta: In Detail
At Savatthi. "Bhikkhus, 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, and the power of wisdom. "
(1) "And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One 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 and humans, the Enlightened One, the Blessed One.' 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, unwholesome qualities. This is called the power of moral shame.
(3) "And what is the power of moral dread? Here, a noble disciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring evil, unwholesome qualities. This is called the power of moral dread.
(4) "And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy."
(5) "And what is the power of wisdom ? Here, a noble disciple is wise; he possesses the wisdom 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 wisdom . . "
"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, a trainee's power; we will possess the power of wisdom , a trainee's power.' Thus, bhikkhus, should you train yourselves."
(Five powers of a trainee, explained.)
An 5.3 Dukkhasutta: Suffering
"Bhikkhus, possessing five qualities, a bhikkhu dwells in suffering 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 suffering 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, 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 destination 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 ."
(Suffering in this life and the next.)
AN 5.4 Yathabhatasutta: As If Brought There
"Bhikkhus, 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."
"Bhikkhus, possessing five [other] qualities, a bhikkhu 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."
(Five qualities determine rebirth.)
AN 5.5 Sikkhasutta: Training
"Bhikkhus, any bhikkhu or bhikkhuni who gives up the training and reverts to the lower life incurs five reasonable criticisms and grounds for censure in this very life. What five? (1) 'You did not have faith in [cultivating] wholesome qualities. (2) You did not have a sense of moral shame in [cultivating] wholesome qualities. (3) You did not have moral dread in [cultivating] wholesome qualities. (4) You did not have energy in [cultivating] wholesome qualities. (5) You did not have wisdom in [cultivating] wholesome qualities.' Any bhikkhu or bhikkhuni 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, any bhikkhu or bhikkhuni who lives the complete and pure spiritual 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] wholesome qualities. (2) You have had a sense of moral shame in [cultivating] wholesome qualities. (3) You have had moral dread in [cultivating] wholesome qualities. (4) You have had energy in [cultivating] wholesome qualities. (5) You have had wisdom in [cultivating] wholesome qualities. Any bhikkhu or bhikkhuni who lives the complete and pure spiritual life, even with pain and dejection, weeping with a tearful face, gains these five reasonable grounds for praise in this very life."
(Reasons to criticize a mendicant who disrobes, or praise one who remains.)
AN 5.6 Samapattisutta: Entering (1)
"Bhikkhus, there is no entering upon the unwholesome so long as faith is securely settled in [cultivating] wholesome qualities. But when faith has disappeared and lack of faith obsesses one, then there is the entering upon the unwholesome. (2) "There is no entering upon the unwholesome so long as a sense of moral shame is securely settled in [cultivating] wholesome qualities. But when a sense of moral shame has disappeared and moral shamelessness obsesses one, then there is the entering upon the unwholesome.
(3) "There is no entering upon the unwholesome so long as moral dread is securely settled in [cultivating] wholesome qualities. But when moral dread has disappeared and lack of moral dread obsesses one, then there is the entering upon the unwholesome. (4) "There is no entering up on the unwholesome so long as energy is securely settled in [cultivating] wholesome qualities. But when energy has disappeared and laziness obsesses one, then there is the entering upon the unwholesome." (5) "There is no entering upon the unwholesome so long as wisdom is securely settled in [cultivating] wholesome qualities. But when wisdom has disappeared and lack of wisdom obsesses one, then there is the entering upon the unwholesome."
(Loss of foundational qualities leads to decline.)
AN 5.7 Kamasutta: Sensual Pleasures
"Bhikkhus, beings for the most part are captivated by sensual pleasures. When a clansman has forsaken the sickle and carrying-pole and gone forth from the household life into homelessness, he can be described as a clansman who has gone forth 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. "
"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 heedlessness. 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 heedless.'
"So too, so long as a bhikkhu is still not accomplished in faith in [cultivating] wholesome qualities, in a sense of shame in [cultivating] wholesome qualities, in moral dread in [cultivating] wholesome qualities, in energy in [cultivating] wholesome qualities, and in wisdom in [cultivating] wholesome qualities, I must still look after him . But when that bhikkhu is accomplished in faith in [cultivating] wholesome qualities..... accomplished in wisdom in [cultivating] wholesome qualities, then I am unconcerned about him , thinking: 'The bhikkhu can now look after himself. He won't be heedless.'"
(The Buddha looks after monks like a nurse looks after a child until they’ve grown up.)
AN 5.8 Cavanasutta: Falling Away (1)
"Bhikkhus, 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 in the good Dhamma. (2) A morally shameless bhikkhu... (3) A morally reckless bhikkhu . . . (4) A lazy bhikkhu... (5) An unwise bhikkhu 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, 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 . . . (5) A wise bhikkhu does not fall away but is established in the good Dhamma.
Possessing these five qualities, a bhikkhu does not fall away but is established in the good Dhamma.
(A monk with five bad qualities fails in the Dhamma.)
AN 5.9 Pathamaagaravasutta: Falling Away (2) "Bhikkhus, possessing five qualities, an irreverent and undeferential bhikkhu falls away and is not established in the good Dhamma. What five? (1) An irreverent and undeferential bhikkhu devoid of faith falls away and is not established in the good Dhamma. (2) An irreverent and undeferential morally shameless 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. Possessing these five qualities, an irreverent and undeferential bhikkhu is not established in the good Dhamma.
"Bhikkhus, 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 established 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 reverential and deferential bhikkhu who is energetic. . . (5) A reverential 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."
(A disrespectful monk with five bad qualities fails in the Dhamma.)
AN 5.10 Dutiyaagaravasutta: Irreverent
"Bhikkhus, possessing five qualities, an irreverent and undeferential bhikkhu is not capable of achieving growth, progress, and maturity in this Dhamma 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 irreverent and undeferential bhikkhu who is lazy . . . (5) An irreverent 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 is not capable of achieving growth, progress, and maturity in this Dhamma and discipline. "
"Bhikkhus, 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 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 . . .. (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 deferential bhikkhu is capable of achieving growth, progress, and maturity in this Dhamma and discipline."
(A monk with five bad qualities can’t grow in the Dhamma)
II Powers
AN 5.11 Ananussutasutta: Not Heard Before
"Bhikkhus, I claim to have attained the consummation and perfection of direct knowledge regarding things not heard before'. "There are these five Tathagata's powers that the Tathagata 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. 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 Tathagata's powers that the Tathagata 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."
(The five powers of a Realized One.)
AN 5.12 Kutasuta: Peak (1)
"Bhikkhus, 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, and the power of wisdom . These are the five trainee's powers. Among these five trainee's powers, the power of wisdom 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 wisdom 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, a trainee's power; (5) the power of wisdom , a trainee's power.' Thus, bhikkhus, should you train yourselves."
(Of the five powers, wisdom is chief.)
AN 5.13 Samkhittasutta: In Brief
"Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom . These are the five powers."
(The five powers in brief.)
AN 5.14 Vitthatasutta: In Detail
"Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom . (1) "And what bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened... [as in 5:2 ] ... the Enlightened One, the Blessed One.' This is called the power of faith. "
(2) "And what is the power of energy ? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy. "
(3) "And what is the power of mindfulness? Here, the noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness. "
(4) "And what is the power of concentration? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the. second jhana, which has internal placidity an d unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and , mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, 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, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the power of concentration. "
(5) "And what is the power of wisdom ? Here, a noble disciple is wise; he possesses the wisdom 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 wisdom . ' "
"These, bhikkhus, are the five powers."
(The five powers explained in detail.)
AN 5.15 Datthabbasutta: To Be Seen
"Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. (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. (2) And where is the power of energy to be seen? The power of energy is to be seen in the four right strivings. (3) And where is the power of mindfulness to be seen? The power of mindfulness is to be seen in the four establishments of mindfulness. (4) And where is the power of concentration to be seen? The power of concentration is-to-be-seen-in the four jhanas. (5) And where is the power of wisdom to be seen? The power of wisdom is to be seen in the four noble truths. "
"These, bhikkhus, are the five powers."
(Where to look for the five powers.)
AN 5.16 Punakutasutta: Peak (2)
"Bhikkhus, there are these five powers. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom . These are the five powers. Among these five powers, the power of wisdom 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 wisdom is foremost, the one that holds all in place, the one that unifies them ."
(Wisdom is the chief of the five powers.)
AN 5.17 Pathamahitasutta: Welfare (1)
"Bhikkhus, 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 virtuous behavior; (2) he is himself accomplished in concentration but does not encourage others to become accomplished in concentration; (3) he is himself accomplished in wisdom but does not encourage others to become accomplished in wisdom ; (4) he is himself accomplished in liberation but does not encourage others to become accomplished in liberation; (5) he is himself accomplished in the knowledge and vision of liberation but does not encourage others to become accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhikkhu is practicing for his own welfare but not for the welfare of others."
(By practicing but not teaching, one practices for one’s own good.)
AN 5.18 Dutiyahitasutta: Welfare (2)
"Bhikkhus, 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 concentration himself but he encourages others to become accomplished in concentration ; (3) he is not accomplished in wisdom himself but he encourages others to become accomplished in wisdom ; (4) he is not accomplished in liberation himself but he encourages others to become accomplished in liberation; (5) he is not accomplished in the knowledge and vision of liberation himself but he encourages others to become accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhikkhu is practicing for the welfare of others but not for his own welfare.
(By teaching but not practicing, one practices for the good of others.) AN 5.19 Tatiyahihtasutta: Welfare (3)
"Bhikkhus, possessing five qualities, a bhikkhu is practicing neither 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 concentration himself and does not encourage others to become accomplished in concentration; (3) he is not accomplished in wisdom himself and does not encourage others to become accomplished in wisdom ; (4) he is not accomplished in liberation himself and does not encourage others to become accomplished in liberation; (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. Possessing these five qualities, a bhikkhu is practicing neither for his own welfare nor for the welfare of others. (By neither teaching nor practicing, one doesn’t practice for anyone’ good.)
AN 5.20 Catutthahitasutta: Welfare (4)
"Bhikkhus, 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 virtuous behavior; (2) he is himself accomplished in concentration and encourages others to become accomplished in concentration; (3) he is himself accomplished in wisdom and encourages others to become accomplished in wisdom ; (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 and encourages others to become accomplished in the knowledge and vision of liberation. Possessing these five qualities, a bhikkhu is practicing both for his own welfare and for the welfare of others."
(By both teaching and practicing, one practice for everyone’s good.)
III. Five Factored
AN 5.21 Pathamaagaravasutta: Irreverent (1)
" ( l ) Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impossible 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 virtuous behavior. (4) Without fulfilling virtuous behavior, it is impossible for him to fulfill right view . (5) Without fulfilling right view , it is impossible for him to fulfill right concentration."
(1) But, bhikkhus, when a bhikkhu is reverential and deferential, 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 concentration."
(If your basic practice is not there, you can’t go higher.)
AN 5.22 Dutiyaagaravasutta: Irreverent (2)
"(1) Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impossible 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 virtuous behavior. (4) Without fulfilling the aggregate of virtuous behavior, it is impossible for him to fulfill the aggregate of concentration. (5) Without fulfilling the aggregate of concentration, it is impossible for him to fulfill the aggregate of wisdom . "
(1 ) But, bhikkhus, when a bhikkhu is reverential and deferential, 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 factor 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 concentration. (5) Having fulfilled the aggreg ate of concentration, it is possible for him to fulfill the aggregate of wisdom ."
(If your basic practice is not there, you can’t go higher.) AN 5.23 Upakkilesasutta: Defilements
"Bhikkhus, 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 necklace, or a golden garland— one can achieve one's purpose."
"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 concentrated for the destruction of the taints. What five? Sensual 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 concentrated for the destruction of the taints. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints. Then, there being a suitable basis, one is capable of realizing an y state realizable by direct knowledge toward which one might incline the mind."
"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 without 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 mastery 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 as a mind with lust, and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred ; a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; a contracted 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 concentrated mind as concentrated and an unconcentrated mind as unconcentrated; 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, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world -evolution thus: "There I w as 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 w as 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 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 thus: "These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view , and undertook kamma 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 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, beautiful and ugly, fortunate and unfortunate, and understand how beings fare in accordance with their kamma,' 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 the taintless liberation of mind, liberation by wisdom , and having entered upon it, may I dwell in it, one is capable of realizing it, there being a suitable basis."
(The hindrances are like the corruptions in gold.)
AN 5.24 Dussilasutta: Immoral
"Bhikkhus, (1) for an immoral person, for one deficient in virtuous behavior, (2) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (3) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (4) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (5) the knowledge and vision of liberation lacks its proximate cause."
"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person , one deficient in virtuous behavior, right concentration lacks its proximate cause. When there is no right concentration . . . the knowledge and vision of liberation lacks its proximate cause."
"Bhikkhus, (1) for a virtuous person, for one whose behavior is virtuous, (2) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (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, for one possessing the knowledge and vision of things as they really are, (4) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (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 heartwood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, right concentration possesses its proximate cause. When there is right concentration.... the knowledge and vision of liberation possesses its proximate cause."
(Dharmas starting with morality naturally evolve to freedom.) AN 5.25 Anuggahitasutta: Assisted
"Bhikkhus, 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 wisdom as its fruit, liberation by wisdom as its fruit and benefit. What five? Here, right view is assisted by virtuous behavior, learning, discussion, calm , and insight. 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 wisdom as its fruit, liberation by wisdom as its fruit and benefit."
(Right view leads to freedom when supported by five factors.)
AN 5.26 Vimuttayatanasutta: Liberation
"Bhikkhus, there are these five bases of liberation by means of which, if a bhikkhu dwells heedful, 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 whatever 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. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated.' This is the first basis of liberation, by means of which, if a bhikkhu dwells heedful, 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 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, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated . This is the second basis of liberation, by means of which , if a bhikkhu dwells heedful, 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 position of a teacher teaches the Dhamma to a bhikkhu, nor does he himself teach the Dhamma 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, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, 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."
(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, 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, rapture arises. For One with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fourth basis of liberation, by means of which, if a bhikkhu dwells heedful, 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. .."
(5) "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, 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 concentration, attended to it well, sustained it well, and penetrated it well with wisdom . In whatever way the bhikkhu has grasped well a certain object of concentration, attended to it well, sustained it well, and penetrated it well with wisdom , 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, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the fifth basis of liberation, by means of which, if a bhikkhu dwells heedful, 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."
"These, bhikkhus, are the five bases of liberation, by means of which, if a bhikkhu dwells heedful, 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."
(Occasions when one can experience liberation.)
AN 5.27 Samadhisutta: Concentration
"Bhikkhus, being alert and mindful, develop concentration that is measureless. When, alert and mindful, you develop concentration that is measureless, five kinds of knowledge arise that are personally yours. What five? (1) The knowledge arises that is personally yours: 'This concentration is presently pleasant and in the future has a pleasant result. (2) The knowledge arises that is personally yours: 'This concentration is noble and spiritual. (3) The knowledge arises that is personally yours: 'This concentration is not practiced by low persons. (4) The knowledge arises that is personally yours: 'This concentration is peaceful, and sublime, gained by full tranquilization, and attained to unification; it is not reined in and checked by forcefully suppressing [the defilements] (5) The knowledge arises that is personally yours: 'I enter this concentration mindfully and I emerge from it mindfully.' Bhikkhus, being alert and continuously mindful, develop concentration that is measureless. When you are alert and mindful, developing concentration that is measureless, these five kinds of knowledge arise that are personally yours."
(Develop measureless convergence of mind and five knowledges intuitively arise.) AN 5.28 Pancangikasutta: Five-Factored
"Bhikkhus, I will teach you the development of noble five-factored right concentration. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Blessed One said this: "And what, bhikkhus, is the development of noble five factored right concentration? (1) "Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He makes the rapture 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 rapture 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 rapture 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 rapture and happiness born of seclusion. This is the first development of noble five-factored right concentration."
(2) "Again, with the subsiding of thought and examination, a bhikkhu enters, and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. He makes the rapture and happiness born of concentration drench, steep, fill and pervade this body, so that there is no part of his w hole body that is not pervaded by the rapture and happiness born of concentration. Just as there might be a lake whose waters welled up from below with no inflow from east, west, north, 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 rapture and happiness born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the rapture and happiness born of concentration. This is the second development of noble five-factored right concentration. "
(3) "Again, with the fading away as well of rapture, a bhikkhu dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' He makes the happiness divested of rapture drench , steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the happiness divested of rapture. Just as, in a pond of blue or red or while lotuses, some lotuses that are born and grow in the water m ight 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 makes the happiness divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the happiness divested of rapture. This is the third development of noble five-factored right concentration."
(4) "Again, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. 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 pervaded by the pure bright mind. This is the fourth development of noble five-factored right concentration. "
(5) "Again, a bhikkhu has grasped well the object of reviewing, attended to it well, sustained it well, and penetrated-it well with wisdom. 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, sustained it well, and penetrated it well with wisdom . This is the fifth development of noble five-factored right concentration. "
"When, bhikkhus, noble five-factored right concentration 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 toward which he might incline his mind."
"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, Bhante."
"So too, bhikkhus, w hen noble five-factored right concentration 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 toward which he might incline his mind. "
"Suppose on level ground there was a four-sided pond, contained by an embankment, full of water right up to the brim so that crow s 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 concentration 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, toward which he might incline his mind; "
"Suppose on even ground at a crossroads a chariot was standing 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, bhikkhus, when noble five-factored right concentration 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 toward which he might incline his mind."
"If he wishes: 'May I wield the various kinds of psychic potency : having been one, may I become many . . . [here and below as in 5:23 ] ... may I exercise mastery with the body as far as the brahma world ... he is capable of realizing it, there being a suitable basis."
"If he 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,' he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I understand the minds of other beings and persons, having encompassed them with my own mind. May I understand . . . an unliberated mind as unliberated... he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May l recollect my manifold past abodes . . . with their aspects and details..... he is capable of realizing it, there being a suitable basis. "
"If he wishes: 'May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn . . . and understand how beings fare in accordance with their kamma.... he is capable of realizing it, there being a suitable basis. "
"If he wishes: "May I, with the destruction of the taints, in this very life realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom , and having entered upon it, may I dwell in it.... he is capable of realizing it, there being a suitable basis."
(Five kinds of noble right convergence, including similes.)
AN 5.29 Cankamasutta: Walking Meditation
"Bhikkhus, there are these five benefits of walking meditation. What five? 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 concentration attained through walking meditation is long lasting. These are the five benefits of walking meditation ."
(The benefits of walking meditation.)
AN 5.30 Nagitasutta: Nagita
Thus have I heard. On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin village named Icchanangala. There the Blessed One dwelled in the Icchanangala woodland thicket.
The brahmin householders 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 Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world With its devas, Mara, and Brahma, this population with its ascetics and brahmins, its devas 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 spiritual 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 Icchanahgala woodland thicket. They stood outside the entrance making an uproar and a racket. Now on that occasion the Venerable Nagita was the Blessed One's attendant. The Blessed One 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 Icchanahgala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Blessed One 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 trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."
"Let the Blessed One now consent, Bhante, let the Fortunate One consent. This is now the time for the Blessed One to consent. Wherever the Blessed One will go now , the brahmin householders 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 Blessed One will go now , the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Blessed One's virtuous behavior and wisdom ."
"Let me never come upon fame, Nagita, and may fame never catch up with m e. One who does not gain at will, without trouble or difficulty, this bliss of renunciation . . . might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."
(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 contemplating impermanence in the six bases for contact, revulsion toward contact becomes established: this is its outcome. (5) For one who dwells contemplating arising and vanishing in the five aggregates subject to clinging, revulsion toward clinging becomes established: this is its outcome ." (The Buddha tells Venerable Nāgita how he dislikes noisy crowds, and wishes never to become famous.)
IV. SUMANA
AN 5.31 Sumanasutta: Sumana
On one occasion the Blessed One 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 Blessed One, paid homage to him, and sat down to one side. Princess Sumana then said to the Blessed One: "Here , Bhante, there might be two disciples of the Blessed One equal in faith, virtuous behavior, and wisdom , but one is generous while the other is not. With the breakup of the body; after death, they would both be reborn in a good destination, in a heavenly world. When they have become devas, would there be any distinction or difference between them ?"
"There would be, Sumana," the Blessed One said. "The generous one, having become a deva, would surpass the other in five ways: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority. The generous one, having become a deva, 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 Blessed One said. "When they again become human beings, the generous one would surpass 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 surpass the other in these five ways."
"But Bhante, if these two should go forth from the household life into homelessness, would there still be some distinction or difference between them ?" "There would be, Sumana," the Blessed One said. "The generous one, having gone forth, would surpass the other in five ways. (1) He would usually use a robe that has been specifically 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 what is disagreeable. The generous one, having gone forth, 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 difference 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, [again] becomes a human being, or goes forth." "So it is, Sumana! So it is, Sumana! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, [again] becomes a human being, or goes forth ."
This is what the Blessed One said. Having said this, the Fortunate One, 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. Possessed of wealth, after death he rejoices in heaven ."
(Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.) AN 5.32 Cundisutta: Cundi
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then Princess Cundi, accompanied by five hundred chariots and five hundred court girls, approached the Blessed One, paid homage to him, and sat down to one side. Princess Cundi then said to the Blessed One: "Bhante, my brother is Prince Cunda. He says thus: 'Whenever a man or a woman has gone for refuge to the Buddha, the Dhamma, and the Sangha, and abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from indulging in liquor, wine, and intoxicants, the basis for heedlessness, with the breakup of the body, after death , he is reborn only in a good destination, not in a bad destination.' I ask the Blessed One: '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 destination? 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 footless or with two feet, four feet, or many feet, whether having form or form less, whether percipient, non-percipient, or neither percipient nor non-percipient, the Tathagata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. "
(2) "To whatever extent, Cundi, there are phenomena 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."
(3) "To whatever extent, Cundi, there are phenomen a whether conditioned or unconditioned, dispassion 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, dispassion, cessation, nibbana. Those who have confidence in the Dhamma, in dispassion, have confidence in the foremost, and for those w ho have confidence in the foremost, the result is foremost. "
(4) "To whatever extent, Cundi, there are Sanghas or groups, the Sangha of the Tathagata's disciples is declared the foremost among them , that is, the four pairs, of persons, the eight types of individuals— this Sangha of the Blessed One'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 concentration. Those who fulfill the virtuous 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, 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; 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, concentrated upon the foremost Dhamma, having become a deva or human being, rejoices having attained the foremost.
AN 5.33 Uggahasutta: Uggaha
On one occasion the Blessed One was dwelling at Bhaddiya in the Jatiya Grove. Then Uggaha, Mendaka's grandson , approached the Blessed One, paid homage to him , sat down to one side, and said to the Blessed One: "Bhante, let the Blessed One together with three other monks consent to accept tomorrow's meal from me." The Blessed One consented by silence.
Then Uggaha, having understood that the Blessed One had consented, rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. Then, when the night had passed, in the morning the Blessed One 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 satisfied the Blessed One with various kinds of delicious food. When the Blessed One had finished eating and had put away his bowl, Uggaha sat down to one side and said to the Blessed One: "Bhante, these girls of mine will be going to their husbands' families. Let the Blessed One exhort them and instruct them in a way that will lead to their welfare and happiness foi a long time."
The Blessed One 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, agreeable 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 skillful 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, messengers, or 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 companionship with the agreeable-bodied devas ."
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; 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 called "the agreeable ones."
(Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.)
AN 5.34 Sihasenapatisutta: Siha
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Siha the general approached the Blessed One, paid homage to him, sat down to one side, and said :"Is it possible, Bhante, to point out a directly visible fruit of giving?"
"It is, Siha' the Blessed O ne said. (1) "A donor, Siha, a munificent giver, is dear and agreeable to many people. This is a directly visible fruit of giving. (2) "Again, good persons resort to a donor, a munificent giver. This, too, is a directly visible fruit of giving. (3) "Again, a donor, a munificent giver, acquires a good reputation. This, too, is a directly visible fruit of giving. (4) "Again, whatever assembly a donor, a munificent giver, approaches—whether of khattiyas, brahmins, householders, or ascetics— he approaches it confidently and composed. This too is a directly visible fruit of giving. (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 pertaining to future lives."
When this was said, Siha the general said to the Blessed One: "Bhante, I do not go by faith in the Blessed One concerning those four directly visible fruits of giving 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 munificent 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 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 Blessed One concerning these four directly visible fruits of giving declared by him. I know them , too. But when the Blessed One 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 Blessed One."
"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 destination, in a heavenly world ."
By giving, 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. Having taken the opportunity to do wholesome deeds, passing from here, self-luminous, they roam in Nandana 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 Fortunate One's disciples rejoice in heaven.
(The Buddha teaches General Sīha the benefits which he can see for himself in this life, and those in the next life, which he must take on faith.)
AN 5.35 Dananisamsasutta: The Benefits of Giving
"Bhikkhus, there are these five benefits of giving. 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."
By giving, one becomes dear, one follows the duty of the good; the good self-controlled monks always resort to one.
They teach one the Dhamma that dispels all suffering, having understood which the taintless one here attains nibbana.
(Five benefits of generosity for lay people.) AN 5.36 Kaladanasutta: Timely
"Bhikkhus, 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.
(Gifts at the right time, in a appropriate way. The verses are the classic kāladāna blessing.)
AN 5.37 Bhojanasutta: Food
"Bhikkhus, a donor who gives food gives the recipients five things. What five? One gives life, beauty, happiness, strength, and discernment. (1) Having given life, one partakes of life, whether celestial or human. (2) Having given beauty, one partakes 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.
(Give and you shall receive. The verses are a classic blessing, beginning with Āyudo balado dhīro.)
AN 5.38 Saddhasutta: Faith
"Bhikkhus, these five benefits come to a clansman endowed with faith. What five?
(1) When the good persons in the world show compassion, 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 alms 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 the clansman endowed with faith becomes the resort for many people: for bhikkhus, bhikkhunis, 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 and hatred, devoid of delusion, taintless— resort to such a person.
They teach him the Dhamma that dispels all suffering, having understood which the taintless one here attains nibbana.
(When someone is a donor, they reap the benefits of association with the Saṅgha.)
AN 5.39 Puttasutta: Son
"Bhikkhus, 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 w e 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; 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.
(Reasons why parents want to have children.)
AN 5.40 Mahasalaputtasutta: Sal Trees
"Bhikkhus, 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 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 generosity; and (5) they grow in wisdom. 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 w ho desire sensual pleasures rejoice, delighting in the deva world.
(How a virtuous family head is like a great tree in the mountains.)
V Munda The King
AN 5.41 Adiyasutta: Utilization On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park . Then the householder Anathapindika approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : "Householder, there are these five utilizations of wealth. What five?
(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 . . . righteously gained, the noble disciple makes his friends and companions happy and pleased and properly maintains them in happiness. This is the second utilization of wealth."
(3) "Again, with wealth acquired by energetic striving . . . 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 . . . righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the fourth utilization of wealth."
(5) "Again , with wealth acquired by energetic striving . .. .. righteously gained, the noble disciple establishes an uplifting offering of alms— an offering that is heavenly, resulting in happiness, conducive to heaven— to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and. mildness, who tame themselves, calm themselves, and train themselves for nibbana. 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. I have given an uplifting offering, and performed the five oblations. I have served the virtuous monks, the self-controlled celibate ones.
I 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."
(The legitimate purposes of wealth.)
AN 5.42 Sappursasutta: The Good Person
"Bhikkhus, 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, 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 his mother and father ... . ascetics and brahmins."
The deities protect one guarded by the Dhamma, 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 praise him ; by Brahma, too, he is praised.
(A good person brings many blessings to their family.)
AN 5.43 Itthasutta: Wished For
Then the householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One 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."
"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 or aspirations, who here would be lacking in anything?"
(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.' A noble disciple who desires long life should practice the way conducive to long life. 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 conducive 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 [passively] yearn for them. A noble disciple who desires the heavens 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."
For one desiring long life, beauty, fame, acclaim , heaven, high families, and lofty delights following in succession, the wise praise heedfulness in doing deeds of merit.
Being heedful, the wise person secures both kinds of good: the good in this life, and the good of the future life. By attaining the good , the steadfast one is called one of wisdom .
(You don’t get good things by praying for them, but by how you live.)
AN 5.44 Manapadayisutta: The Giver of the Agreeable
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One 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 Blessed One, paid homage to him , sat down to one side, and said to the Blessed One: "Bhante, in the presence of the Blessed One I heard and learned this: "The giver of what is agreeable gains what is agreeable. Bhante, my sal flower porridge is agreeable. Let the Blessed One accept it from me, out of compassion."
The Blessed One accepted , out of compassion. "Bhante, in the presence of the Blessed One I heard and learned this: 'The giver of what is agreeable gains what is agreeable. Bhante, my pork embellished with jujubes is agreeable. Let the Blessed One accept it from me, out of compassion ."
The Blessed One accepted , out of compassion. "Bhante, in the presence of the Blessed One I heard and learned this: "The giver of what is agreeable gains what is agreeable. Bhante, my fried vegetable stalks are agreeable. Let the Blessed One accept them from me, out of compassion."
The Blessed One accepted , but of compassion. "Bhante, in the presence of the Blessed One I heard and learned this: "The giver of what is agreeable gains what is agreeable.' Bhante, my boiled hill rice cleared of dark grains, accompanied by various sauces and condiments, is agreeable. Let the Blessed One accept it from me out of compassion. The Blessed One accepted , out of compassion. "
"Bhante, in the presence of the Blessed One I heard and learned this: "The giver of what is agreeable gains what is agreeable. Bhante, my cloths from Kasi are agreeable. Let the Blessed One accept them from me, out of compassion." The Blessed One accepted, out of compassion. "
"Bhante, in the presence of the Blessed One 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 Blessed O ne, this sandalwood plank of mine is worth over a thousand . Let the Blessed One accept it from me, out of compassion." The Blessed One accepted, out of compassion.
Then the Blessed One 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 , 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 Blessed One 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 w as reborn among a certain group of mind-made [deities].
On that occasion the Blessed One was dwelling at Savatthi in Jeta's G rove, Anathapindika's Park. Then, when the night had advanced, the young deva Ugga, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One, paid homage to him, and stood to one side. The Blessed One 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 Blessed One addressed the young deva 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'."
(If you give the best, you get the best.)
AN 4.45 Punnabhisandasutta: Streams
"Bhikkhus, there are these five streams of merit, streams of the wholesome, 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 concentration of mind while using a robe [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness, . . that leads . . . to one's welfare and happiness."
(2) When a bhikkhu enters and dwells in a measureless concentration of mind while using alms food [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness. . . that leads . . . to one's welfare and happiness. "
(3) When a bhikkhu enters and dwells in a measureless concentration of mind while using a dwelling [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness. . . that leads... to one's welfare and happiness."
(4) When a bhikkhu enters and dwells in a measureless concentration of mind while using a bed and chair [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness . . . that leads. . . to one's welfare and happiness. "
(5) When a bhikkhu enters and dwells in a measureless concentration of mind while using medicines and provisions for the sick [that one has given him], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness.. . that leads to one's welfare and happiness. "
"These are the five streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven — that lead to w hat 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 wholesome, it is not easy to measure his merit thus: 'Just so much is his stream of merit, stream of the wholesome, nutriment of happiness— heavenly . . . that leads to ... one's welfare and happiness'; rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit. "
"Bhikkhus, just as it 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 ' or 'There are so many hundreds of thousands of gallons of water but rather it is reckoned 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, immeasurable, great mass of merit."
Just as the many rivers used by the hosts of people, flowing down stream , reach the ocean, the great mass of water, the boundless sea, the fearsome receptacle of heaps of gems; 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.
(When offerings are used for deep meditation, the merit multiplies enormously.)
AN 5.46 Sampadasutta: Accomplishments
"Bhikkhus, there are these five accomplishments. What five? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in learning , accomplishment in generosity, and accomplishment in wisdom . These are the five accomplishments."
(Kinds of spiritual success, in brief. )
AN 5.47 Danasutta: Wealth
"Bhikkhus, 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 wisdom . (1) "And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed With faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One 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 and humans, the Enlightened One, the Blessed One. This is called the wealth of faith. "
(2) "And what is the wealth of virtuous behavior? H ere, a noble disciple 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 heedlessness. This is called the wealth of virtuous behavior. "
(3) "And what is the wealth of learning? Here, a noble disciple has learned much, remembers what he has learned, and accumulates w hat 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. "
(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 relinquishment, devoted to charity, delighting in giving and sharing. This is called the wealth of generosity. "
(5) "And what is the wealth of wisdom ? Here, a noble disciple is wise; he possesses the wisdom 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 wisdom. "
These, bhikkhus, are the five kinds of wealth."
When one has faith in the Tathagata, 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.
(Kinds of spiritual wealth, in detail.) AN 5.48 Alabbhaniyathanasutta: Situations
“Bhikkhus, there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva, 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, 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, Mara, or Brahma, or by anyone in the world. "
(1) ""Bhikkhus, 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."
(2) ""Again, for the uninstructed worldling, 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 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 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 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, for the instructed noble disciple, what is subject 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 m y 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. Sorrow less, without darts, the noble disciple realizes nibbana."
(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 saddened. 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. "
"These, bhikkhus, are the five situations that are unobtainable by an ascetic or a brahmin, by a deva, 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. 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 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 is strong; what can I do now ?'"
(A wise person reflects on their nature, so they do not suffer when struck by loss.)
AN 5.49 Kosalasutta: Kosala
On one occasion the Blessed One was dwelling at Savatthi in Jeta's G rove, Anathapindika's Park. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. [Now on that occasion Queen Mallika had just died.] 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 Blessed One, having known the king's condition, said to him: "Great king, there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva, Mara, or Brahma, or by anyone in the world.' [The rest of this sutta is identical with 5:48, including the verses.]
(When King Pasenadi learns of the death of his beloved Queen Mallikā, the Buddha consoles him.)
AN 5.50 Naradasutta: 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 himself, 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 the friend Piyaka, 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 dwelling at Pataliputta, in the Cock's Park. Now a good report about this Venerable Narada has circulated thus: 'He is wise, competent, intelligent, learned, an artful speaker, eloquent, mature, and an arahant.' Suppose King Munda would visit the Venerable 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 h ear the Venerable Narada's Dhamma, you would abandon the dart of sorrow'
[The king said:] "Well then, friend Piyaka, 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 finest carriages harnessed he told King Munda: "Sire, the finest 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 w as 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.
The Venerable Narada then said to him : "Great king, there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva, 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, 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, Mara, or Brahma, or by anyone in the world.... [The sequel is identical to 5:48, including the verses.]
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 ."
"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 m y work ."
(Depressed by the death of Queen Bhaddā, King Muṇḍa of Rājagaha neglects his duties, and broods by the side of his beloved’s corpse. Venerable Nārada eases his grief.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)